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DEC  16  1914 


RALSTON'S  INQUIEY 


THE  PROPRIETY  OF  USING 


An  Evangelical  Psalmody  in  the  Worship  of  God. 


SECOND    EDITION 


Enlarged  by  two  Additional  Chapters,  embracing  a  Criti- 
cal Analysis  of  Col.  3:  16,  17,  and  the  Modern 
History  of  Psalmody. 


JOHN  T.  PRESSLY,  D.  D. 


ALLEGHENY: 

JOHN  B.  KENNEDY,  BOOK  PUBLISHER,  FEDERAL  ST. 

1848. 


PREFACE 


Among  the  numerous  and  highly  interesting  predic- 
tions with  regard  to  the  future  glory  of  Zion,  it  is 
foretold,  that  her  "watchmen  shall  lift  up  the  voice ; 
with  the  voice  together  shall  they  sing ;  for  they  shall 
see  eye  to  eye,  when  the  Lord  shall  bring  again  the 
captivity  of  Zion."  For  the  arrival  of  this  period  of 
joy  and  unanimity  among  the  watchmen  of  Zion,  the 
church  has  for  ages  been  employed  in  making  prayer 
and  supplication  before  God.  It  still  remains  true, 
however,  to  some  extent,  that  diversity  of  opinion 
prevails  among  the  watchmen  of  Zion;  and  in  some 
parts  of  religious  worship,  they  cannot  "lift  up  the 
voice  together."  And  in  no  part  of  religious  worship 
does  this  diversity  more  unhappily  appear,  than  in 
the  delightful  exercise  of  celebrating  God's  praise. 
Some  believe,  that  in  this  part  of  divine  worship,  we 
have  no  authority  to  use  any  other  "psalms,  and 
hymns,  and  spiritual  songs,"  than  those  which  God 
has  furnished  in  his  word ;  while  others  maintain  that 
we  are  at  liberty  to  use  those  which  have  been  com- 
posed by  uninspired  men,  the  matter  of  which  they 


IV  PREFACE, 

have  collected  out  of  the  Scriptures.  It  is  easy  to 
see,  that  such  a  difference  in  principle  must  exert  a 
powerful  influence  in  perpetuating  division,  and  in 
preventing  union  in  the  church  of  God.  To  endea- 
vor, in  the  use  of  all  proper  means,  to  remove  this 
cause  of  division  among  brethren,  is  a  solemn  duty 
incumbent  on  all  the  followers  of  Jesus.  As  all  divi- 
sion among  brethren  supposes  that  there  is  a  fault 
somewhere,  it  should  be  the  concern  of  every  one  to 
ascertain  Whether  his  principles  and  practice  on  this 
subject  are  conformable  to  the  word  of  God.  For  on 
those  who  forsake,  and  not  on  those  who  hold  fast  the 
law  and  the  testimony,"  must  the  fault  of  division  lie. 
My  attention  has  recently  been  called  to  this  sub- 
ject, by  a  publication  of  the  Rev.  Dr.  Ralston,  enti- 
tled, "An  Inquiry  into  the  Propriety  of  using  an  Evan- 
gelical Psalmody  in  the  worship  of  God,"  The  age 
and  deserved  reputation  of  this  venerable  Father,  both 
for  learning  and  piety,  demand  for  his  book  a  careful 
and  candid  examination.  After  having  read  the  work, 
as  I  hope  with  something  of  the  proper  spirit,  I  find 
myself  utterly  unable  to  adopt  the  conclusions  of  my 
worthy  Father.  And  as  the  "Inquiry"  seems  to  have 
been  designed  more  especially  for  the  benefit  of  the 
Associate  Reformed  Church,  I  propose  to  present  to 
the  christian  public,  in  the  form  of  a  Review,  my 
reasons  for  withholding  my  assent  from  the  conclu' 
sions  of  the  venerable  author.  For  him,  personally, 
I  entertain  profound   respect.     His  argument,  gener- 


PREFACE.  V 

aJly,  seems  to  me  to  be  utterly  inconclusive ;  while 
some  principles  that  he  has  advanced,  I  cannot  but 
regard  as  of  pernicious  tendency.  This  I  shall  en- 
•deavor,  with  all  plainness,  to  make  appear;  but  at  the 
same  time,  I  trust  that  in  the  remarks  which  may  be 
made,  nothing-  shall  be  manifested  which  is  incon- 
sistent with  that  respect  which  is  due  to  a  hoary  head, 
which  is  a  crown  of  glory,  being  found  in  the  way  of 
righteousness.  That  the  reader  may  enjoy  much  of 
that  spiritual  illumination  which  is  necessary  to  a  pro- 
per ujaders landing  of  the  truth,  is  the  prayer  of 

The  AuTHORi 


PREFACE  TO  THE  SECOND  EDITION. 


The  first  edition  of  this  treatise  having  been  for 
some  time  past  exhausted,  and  frequent  applications 
being  made  for  it,  the  Author  has  been  induced  to 
present  to  the  public  a  second  edition;  Shortly  after 
the  publication  of  the  work,  a  reply  from  the  Author 
of  the  "Inquiry"  made  its  appearance.  In  this  reply, 
1  have  not  been  able  to  discover  any  thing  in  the  way 
of  argument,  which  renders  it  necessary  for  me  ia 
change  a  single  position  which  I  have  taken.  It  has 
not,  therefore,  been  thought  necessary  to  notice  this 
reply  further  than  simply  to  advert  to  the  argument  of 


VI  PREFACE. 

the  Author,  in  a  critical  analysis  of  Col.  3:  16,  17^ 
which  is  added  to  the  present  edition.  There  is  also 
added,  a  brief  historical  survey  of  psalmody  from  the 
apostolic  age  down  to  the  V.  century.  From  this  sur- 
vey, it  is  hoped,  that  it  will  appear  to  the  satisfaction 
of  the  reader,  that  while  it  is  true,  that  there  was  at 
an  early  period,  a  departure  from  what  we  regard  as 
scripture  rule  on  this  subject,  as  well  as  many  others; 
yet,  it  is  true,  that  the  Psalms  which  were  given  by 
inspiration  of  God,  have  always  been  used  by  his 
church,  in  the  celebration  of  his  praise ;  that  in  the 
times  of  the  greatest  purity  of  the  church,  these  Psalms 
have  been  most  highly  prized ;  and  that  the  principle 
which  maintains,  that  they  are  not  suitable  to  be  em- 
ployed in  the  worship  of  the  chuech  under  the  gospel 
dispensation,  is  a  discovery  of  modern  times. 
Allegheny  City,  \st  April,  1848. 


REVIEW,   &c. 


CHAPTER  I. 

Importance  of  Regarding  Divine  Appointment  in  the  Worship 
of  God — Statement  of  the  Question  in    Dispute. 

"  Give  unto  the  Lord,  the  glory  due  unto  his  name ; 
worship  the  Lord  in  the  beauty  of  holiness."  What 
glory  is  due  unto  God,  and  what  worship  will  be  ac- 
ceptable to  him,  we  must  learn,  not  from  the  discov- 
eries of  reason,  but  exclusively  from  the  revelation 
which  God  has  given  of  himself  in  the  Oracles  of 
Truth.  That  God  should  receive  the  religious  hom- 
age of  the  intelligent  creature,  is  a  conclusion  which 
recommends  itself  to  our  reason  ;  but  in  what  particu- 
lar way  this  religious  homage  should  be  expressed, 
reason  cannot  inform  us.  In  all  our  inquiries,  there- 
fore, with  respect  to  the  worship  which  is  proper  to  be 
offered  to  God,  we  must  go  directly  to  his  word.  "In 
vain  do  they  worship  me,  teaching  for  doctrines  the 
commandments  of  men." 

Among  the  ordinances  of  religious  worship  which 
God  has  appointed,  the  singing  of  praise  is  one  of 
peculiar  interest  to  the  pious  soul.  When  the  chris- 
tian is  enabled  to  lift  up  the  soul  with  the  voice,  and 
praise  God  with  the  understanding  and  the  heart,  he 
1 


8  DR.    PRESSLY    ON    PSALMODY. 

enjoys  on  earth  a  foretaste  of  heavenly  blessedness ; 
and  even  now  enters  upon  that  delightful  employ- 
ment, which  shall  constitute  the  happiness  of  the 
redeemed  before  the  throne  of  God.  That,  in  the 
performance  of  this  duty,  the  christian  should  be 
governed  by  the  revealed  will  of  God,  must  there- 
fore, be  a  matter  of  great  importance.  "I  am  the 
Lord  ;  that  is  my  name ;  and  my  glory  will  I  not  give 
unto  another,  neither  my  praise  to  graven  images." 
God  claims  as  his  prerogative,  the  honor  of  appoint- 
ing that  religious  worship  his  intelligent  creatures 
shall  render  to  him.  When  men,  therefore,  take  this 
matter  into  their  own  hands,  and  undertake  to  deter- 
mine how  God  shall  be  praised,  or  with  what  he 
shall  be  praised,  do  they  not  plainly  arrogate  to  them- 
selves that  glory  which  Jehovah  declares  he  will  not 
give  to  another? 

On  this  subject,  the  case  of  Nadab  and  Abihu  is  at 
once  instructive  and  admonitory.  These  sons  of  Aa- 
ron took  their  censers,  and  put  fire  in  them,  and  put 
incense  thereon,  and  "offered  strange  fire  before  the 
Lord,  which  he  commanded  them  not."*  It  was  the 
business  of  the  priest,  in  the  discharge  of  his  official 
duty,  to  burn  incense  before  the  Lord.  In  so  far  as 
the  burning  of  the  incense  was  concerned,  common 
lire  would  answer  the  end  as  well  as  that  which  was 
kept  alive  on  the  altar.  According  to  divine  appoint- 
ment, however,  fire  taken  from  the  sacred  altar,  and 
none  otlier,  was  to  be  employed  for  this  purpose. 
But  on  this  occasion,  these  presumptuous  men,  disre- 
garding the  divine  appointment,  employed  common 
fire.  And  as  a  testimony  of  the  divine  displeasure 
against   their    presumption   in    thus  contemning   his 

■'■  Levit.   10  :    1. 


DR.    PRESSLY    ON    PSALMODY.  9 

authority,  "there  went  out  fire  from  the  Lord  and  de- 
voured them,  and  they  died  before  the  Lord."  In 
reference  to  this  awful  occurrence,  "Moses  said  unto 
Aaron,  This  is  it  tliat  the  Lord  spake,  saying,  I  will 
be  sanctihed  in  them  that  come  nigh  me,  and  before 
all  the  people  I  will  be  glorified." 

Ftom  a  superficial  view,  the  conduct  of  these  min- 
isters of  God,  might  seem  to  involve  no  remarkable 
crimijiality.  Common  fire  possessing  the  same  pro- 
perties with  the  sacred  fire  which  had  originally  des- 
cended from  heaven,  and  was  kept  alive  on  the  sacred 
altar,  might  seem  to  answer  equally  well  the  end  pro- 
posed, which  was  to  consume  the  incense  and  produce 
an  agreeable  perfume.  But  in  this  matter,  human 
wisdom  had  nothing  to  do  in  determining  what  was  fit 
and  proper.  In  relation  to  every  thing  connected  with 
the  worship  of  God,  it  is  our  duty  to  inquire,  what  is 
the  divine  appointment?  And  because  Nadab  and 
Abihu  disregarded  the  divine  appointment,  and  offered 
unto  God  that  which  he  commanded  them  not,  there- 
fore the  consuming  wrath  of  heaven  descended  upon 
them,  and  cut  them  ofi"  by  a  terrible  death.  And  have 
we  not  reason  to  apprehend,  that  the  disregard  of  di- 
vine authority  in  the  worship  of  God,  will  now  sub- 
ject the  guilty  to  the  displeasure  of  heaven,  as  cer- 
tainly as  it  did  the  presumptuous  sons  of  Aaron? 
"The  Lord  thy  God,  is  a  consuming  fire,  even  a  jeal- 
ous God."* 

The  application  of  this  historical  fact  to  the  subject 
under  discussion,  is  very  apparent.  In  the  case  of 
these  sons  of  Aaron,  we  have  an  example  of  the  dis- 
regard of  divine  appointment  in  the  worship  of  God, 
and  of  the  awful  displeasure  of  heaven  to  which  their 

*  Deut.  4:  24. 


10  DR.    PRESSLY    ON    PSALMODY. 

presumption  exposed  them.  And  the  things  which 
were  written  aforetime,  were  written  for  our  learning. 
By  the  fearful  destruction  which  overtook  these  men, 
we  are  warned  in  relation  to  the  danger  of  imitating 
their  sin.  It  will  not  be  supposed  that  God  has  less 
regard  for  the  purity  of  his  worship  now,  than  he  had 
in  the  days  of  Aaron.  And  though  he  is  not  confined 
to  any  particular  mode  of  manifesting  his  displeasure 
against  the  corruption  of  his  worship,  yet  that  the 
sin  is  now  as  abhorrent  in  his  sight  as  it  ever  was,  and 
that  it  will  be  punished  in  the  w^ay  which  seems  pro- 
per to  Infinite  Wisdom,  there  can  be  no  reason  to 
doubt. 

That  the  singing  of  God's  praise  is  an  ordinance 
of  religious  worship,  is  admitted  generally  by  all  the 
professed  followers  of  Christ.  But  on  one  point  con- 
nected with  the  general  subject,  the  christian  world 
is  unhappily  divided ;  and  that  is,  What  system  of 
songs  shall  be  used  by  the  church  in  the  celebration 
of  God's  praise  ?  In  consequence  of  diversity  of 
views  on  this  subject,  it  sometimes  happens,  that  pro- 
fessing christians,  when  they  meet  together,  can  most 
cordially  unite  in  other  exercises  of  religious  wor- 
ship ;  but  in  the  delightful  employment  of  singing 
God's  praise,  some  can  take  no  part;  because  they 
believe  that  the  songs  which  are  used,  have  not  the 
sanction  of  the  divine  appointment.  And  therefore, 
however  well  their  hearts  may  be  tuned  for  the  exer- 
cise, and  however  ardently  they  may  desire  to  unite 
in  praising  God,  they  are  compelled  to  remain  silent, 
lest  they  should  be  chargeable  with  offering  "strange 
fire  before  the  Lord." 

The  conflicting  views,  on  this  subject,  which  have 
divided  the  christian  world,  may  all  be  reduced  to 
two.     The  first  maintains,  that  the  sonjjs  contained 


1>U.    PRESSLY    ON    PSALMom'.  11 

in  the  book  of  Psalms,  being  given  by  inspiration  of 
God,  are  to  be  used  in  singing  his  praise,  and  that  we 
have  no  authority  for  the  introduction  of  songs  of 
human  composure.     The  other  contends,  that  evan- 
gelical hymns  composed  by  uninspired  men,  not  only 
may  be  sung  in  the  worship  of  God,  but  that  they  are 
preiferable  to  those  contained  in  the  book  of  Psahns, 
being  better  adapted  to  the  Gospel  dispensation.     To 
a  proper  understanding  of  the  merits  of  this  contro- 
versy, it  is  a  matter  of  much  importance,  that  we 
sliould  keep  distinctly  in  view,  the  question  at  issue. 
The  reader  is   therefore  desired  to  observe,  that  the 
question  is  not.  What  metrical  version  of  the  Psalms 
may  be  used  in  the  praise  of  God  ?     But,  it  is  sim- 
ply this  :    "  What  system  of  songs   may  be  used  i 
Shall  we  use  that  collection  contained  in"  the  book  of 
Psalms ;  or  may  we  use  another,  prepared  by  men?" 
It  is  the  more  necessary  to  be  particular  in  stating 
the  point  in  dispute,  because  some  writers,  who  at 
least  ought  to  know  better,  give  such  a  representa- 
tion of  it  as  is  calculated  to  mislead.     In  the  eighth 
volume  of  the  Biblical  Repertory,  there  is  a  notice 
of  a  tract  on  the  subject  of   Catholic  Communion, 
published   by  the    author    of  these    remarks.     The 
learned  conductors  of  that  journal,  do  not  condescend 
to  answer  the  argument  against  Catholic  Communion, 
but  endeavor  to  turn  it  into  ridicule.     And  no  living 
men  understand  better  than  the  "  Princeton  Review- 
ers," that  it  is  a  much  easier  task,  to  laugh  at  an  ar- 
gument, than  to  refute  it.     With  regard  to  this  tract 
these  gentlemen  are  pleased  to  say, — it  "will  be  found 
a  rare  example  of  exclusiveness,   after  the   straitest 
sect."     After  making  this  dignified  remark,  they  pro- 
ceed to  observe, — "One  would  think,  at  this  period  of 
tlio  world's  atre  and  experience,  tliat  two  bodies  of 
1* 


12  DR.    PRESSLY    ON    PSALMODY. 

Presbyterians,  having  precisely  the  same  Confession 
of  Faith — and  a  form  of  worship  exactly  agreeing  in 
all  respects,  save  only  a  difference  in  the  version  of 
Fsalms,  ivhich  they  employ,  might  freely  commune 
together,  without  any  unhallowed  mixture,  or  any 
criminal  abandonment  of  principle  on  either  side." 
And  is  it  really  so?  A  difference  simply  with  regard 
to  the  version  of  Psalms,  which  shall  be  used  !  One 
really  would  have  thought  that,  "at  this  period  of 
the  world's  age  and  experience,"  men  who,  like  the 
Princeton  Reviewers,  are  in  the  very  centre  of  litera- 
ry light  and  of  religious  intelligence,  would  under- 
stand the  difference  between  these  two  bodies,  on  the 
subject  of  Psalmody.  With  all  due  deference  to  these 
learned  gentlemen,  I  must  be  permitted  to  say,  the 
difference  between  the  bodies  of  Presbyterians  here 
referred  to,  is  not,  what  "version  of  Psalms"  shall  be 
employed?  No  !  It  is  a  difference  of  unspeakably 
greater  im.portance.  The  Associate  Reformed  Church, 
one  of  the  Presbyterian  bodies  referred  to,  employs 
exclusively  a  version  of  the  book  of  Psalms  ;  while 
the  General  Assembly,  the  other  Presbyterian  body, 
employs  that  which  is  not,  in  any  proper  sense  of  the 
word,  a  version  of  the  book  of  Psalms  ;  and  in  addi- 
tion to  this,  allows  the  use  of  the  poetical  compositions 
of  uninspired  men ;  which  the  Associate  Reformed 
Church  regards  as  a  corruption  of  the  worship  of 
God.  It  is,  then,  a  difference  which  involves,  not 
simply  the  preference  of  one  version  before  another, 
but  a  principle  of  great  importance. 

Let  me  then  once  more  desire  the  reader  to  observe, 
that  the  controversy  has  not  respect  to  the  relative 
merits  of  different  versions.  But  the  question  is  sim- 
ply this :  Shall  we,  in  the  praise  of  God,  employ  the 
songs  contained  in  the  book  of  Psalms,  which  are  the 


DR.    PRESSLY    ON    PSALMODY.  13 

productions  of  the  Spirit  of  God?  Or,  shall  we  make 
use  of  the  compositions  of  uninspired  men?  And  one 
would  be  ready  to  suppose,  that  if  men  who  rever- 
ence the  Bible  as  the  word  of  God,  would  look  fairly 
at  the  point  in  dispute,  no  labored  argument  would  be 
necessary  to  conduct  them  to  the  proper  conclusion. 

These  general  remarks  being  premised,  I  proceed 
to  examine  the  "Inquiry  into  the  Propriety  of  using 
an  Evangelical  Psalmody  in  the  worship  of  God." 
And  I  must  be  permitted,  in  the  outset,  to  observe, 
that  the  very  title  which  the  venerable  author  has  pre- 
fixed to  his  book,  has  a  tendency  to  produce  an  erro- 
neous impression  upon  the  mind  of  the  reader,  with 
regard  to  the  real  point  in  dispute.  "An  Inquiry  in- 
to the  Propriety  of  using  an  Evangelical  Psalmody!" 
Why,  my  dear  Father,  such  an  inquiry  is  wholly  un- 
necessary. No  portion  of  the  christian  world,  which 
uses  any  psalmody  at  all,  would  dispute  the  propriety 
of  using  an  "  Evangelical  Psalmody."  For  the  As- 
sociate Reformed  Church,  at  least,  I  will  answer,  that 
she  not  only  has  no  doubt  as  to  the  propriety  of  using 
an  "Evangelical  Psalmody,"  but  that  she  actually  does 
not,  and  will  not  use  any  other. 

But  what  does  the  author  mean  by  an  "Evangeli- 
cal Psalmody?"  The  phrase  will  probably  be  under- 
stood by  most  readers  to  signify  a  Psalmody,  the  mat- 
ter of  which  is  collected  from  the  New  Testament. 
And  that  the  author  intended  that  it  should  be  under- 
stood in  this  sense,  his  own  language  would  seem  to 
make  evident.  After  noticing  the  position,  that  we 
have  no  authority  "to  versify  other  portions  of  the 
Scriptures  than  the  book  of  Psalms,  to  be  sung  in  the 
churches,"  he  observes, — "  We  think,  however,  that 
we  have  both  precept  and  precedent  for  doing  so,  and 
that  our  songs  of  praise  are  to  be  drawn  from  the  New 


14  DR.    PRESSLY    ON    PSALMODY. 

Testament  in  an  especial  manner."  And  then,  after 
referring  to  Colos.  3  :  16,  17,  he  adds, — "No  precept 
can  be  clearer  or  fuller  to  the  point  than  this  ;  or  that 
we  are  to  draw  our  songs  of  praise  to  God,  from  'the 
word  of  Christ,'  or  the  New  Testament  Scriptures." 
And  to  make  the  matter  still  more  definite,  after  ad- 
verting to  a  different  interpretation  of  the  phrase,  "the 
word  of  Christ,"  he  adds, — "We  hesitate  not  to  say, 
that  there  is  not  a  man  whose  mind  can  rise  above  the 
prejudice  of  education  and  think  and  judge  for  him- 
self, or  who  has  not  in  view  the  support  of  a  sinking 
cause,  would  give  those  words  that  interpretation,  but 
understand  by  them,  the  New  Testament  exclusive- 
ly J'"'  This  is  pretty  strong  language  ;  and  I  shall  have 
occasion  hereafter  to  examine  it  carefully.  My  pre- 
sent object  is,  to  ascertain  precisely  what  our  author 
means  by  an  "Evangelical  Psalmody,"  or,  as  he  else- 
where expresses  it,  a  "Gospel  Psalmody."  And  I 
think  we  cannot  be  mistaken,  when  it  is  said  that,  by 
an  "Evangelical  Psalmody,"  the  author  means  a  sys- 
tem of  songs,  the  matter  of  which  is  taken  from  the 
New  Testament.  And  as  there  is  no  collection  of 
songs  in  the  New  Testament,  of  course  a  system  of 
Psalmody  drawn  from  the  New  Testament,  must  ne- 
cessarily be  a  system  of  songs  of  "liuman  compo- 
sure," no  matter  liow  faithfully  these  songs  may  ex- 
hibit the  doctrines  of  the  Gospel. 

The  principle,  then,  for  which  the  venerable  author 
pleads,  is,  that  evangelical  songs  composed  by  unin- 
spired men,  may  with  propriety  be  sung  in  the  social 
worship  of  God.  To  this  principle  I  cannot  sub- 
scribe. On  the  other  hand,  the  principle  for  which  I 
contend,  is,  that  "it  is  the  will  of  God  that  the  sacred 
songs  contained  in  the  book  of  Psalms,  be  sung  in  his 
M'orship,  both  public  and  private,  to  the  end   of  the 


DR.    PRESSLY    ON    PSALMODY.  15 

world ;"  and  that  we  have  no  authority  to  use  the  pro- 
ductions of  uninspired  men. 

It  is  hoped  that  the  reader  will  now  see  precisely 
the  point  in  dispute.  And  if  he  will  lend  me  his  pa- 
tient attention,  I  will  in  some  future  chapters,  at  least, 
"show  my  opinion." 


(16  DR.    PRESSLY    ON    PSALMODY. 


CHAPTER  II. 

Human  Inventions  and  Human  Composure. 

In  pleading  the  cause  of  the  Songs  of  Zion,  the 
great  argument  on  which  we  rely,  is,  the  divine  ap- 
pointment of  them,  to  be  used  in  singing  God's  praise; 
and  our  grand  objection  to  the  use  of  the  evangelical 
compositions  of  uninspired  men,  is,  that  whatever 
other  recommendations  they  may  possess,  they  lack 
divine  appointment.  With  regard  to  worshipping 
God,  in  the  way  which  he  himself  has  appointed,  I 
am  happy  to  find  that  we  have  the  explicit  testimony 
of  the  author  of  the  "Inquiry."  "  The  Church,"  he 
correctly  observes,  "  cannot  be  pure,  nor  expect  that 
the  dews  of  divine  grace  will  descend  upon  her,  while 
she  worships  God  in  any  other  way,  than  that  ap- 
pointed in  his  word." 

As  this  is  a  principle  of  very  great  importance  at 
all  times,  and  especially  so  at  a  time  like  the  present, 
when  there  is  so  strong  a  disposition  to  make  improve- 
ments in  religion,  as  well  as  in  the  department  of  hu- 
man science,  the  reader  Avill  allow  me  to  add  a  few 
remarks  to  what  has  already  been  said. 

To  ancient  Israel,  the  following  direction  with  re- 
gard to  the  worship  of  God,  was  given  by  Jehovah 
himself:  "An  altar  of  earth,  thou  shalt  make  unto  me, 
and  shalt  sacrifice  thereon,  thy  burnt-offerings  and 
thy  peace-offerings,  thy  sheep  and  thine  oxen.     And 


DR.    PRESSLY    ON    PSALWODY.^  17 

if  thou  wilt  make  me  an  altar  of  stone,  thon  shajit  not 
build  it  of  hewn  stone  ;  for  if  thou  lift  up  thy  tool 
upon  it,  thou  hast  polluted  it."*     If  human  wisdom 
had  been  consulted  with  regard  to  this   institution, 
many  reasons  could  have  been  advanced  to  show  the 
propriety  of  erectinsf  an  altar  of  a  difi'erent  kind  from- 
the  one  here  described.     It  might  have  been  said  with 
much   plausibility,  that  to  set  up  an  altar,  of  rough 
unpolished  stone,  would  look  very  much  like  careless- 
ness, in  relation  to  religious  worship ;  that  it  would 
seem  to  indicate  an  unwillingness  to  submit  to  any 
labor  or  expense  in  the  service  of  God ;    and  in  ap- 
pearance at  least,  would  be  disrespectful  to  the  object 
of  religious  worship.     And  the  wisdom  of  man  would 
not  hesitate  to  decide,  that  an  altar  of  polished  stone^ 
neatly  adjusted  together  by  the  skill  of  the  artificer, 
would  appear  much  more  respectful  to  the  Deity,  and 
consequently  would  be  more  likely  to  prove  accept- 
able to  God.     But,  no  !     It  does  not  belong  to  human 
wisdom  to  determine  what  is  proper  in  the  worship 
of  God.     This  is  exclusively  the  prerogative  of  him' 
who  is  the  object  of  religious  worship;  and  his  decla- 
ration is,  thou  shalt  7wt  build  it  of  hewn  stone;  for 
if  thou  lift  up  thy  tool  upon  it,  thou  hast  polluted  it. 
Take  another  illustration.     Under  the  legal  dispen- 
sation, some  animals  might  be  offered  in  sacrifice  ta 
God,   while   others   were   forbidden.     Among  those 
animals  which  might  be  presented  upon  the  altar,  the 
sheep  and  the  goat  are  included,  while  swine  are  for- 
bidden, as  unclean.     Suppose  human  reason  had  been 
required  to  pronounce  its  decision  with  regard  to  the 
propriety  of  this  distinction.     Arguments  of  a  plausi- 
ble character  could  readily  have  been  produced,  to 

*  Exodus  20  :  24,  25. 


18  DR.    PRESSLY    ON    PSALMODY. 

prove  that  the  animals  which  are  pronounced  to  be 
unclean,  are  no  less  suitable  for  sacrifice,  than  those 
which  are  allowed ;  and  it  might  have  been  argued 
with  much  show  of  reason,  that  the  flesh  of  the  pig 
is  in  no  respect  inferior  to  that  of  the  kid,  and  there- 
fore, that  it  might  with  equal  propriety  occupy  a  place 
on  the  altar  of  God.  The  important  difl:erence,  how- 
ever, between  these  animals,  is,  that  the  use  of  the 
one  was  divinely  appointed,  while  the  use  of  the  other 
was  not.  And  hence,  the  offering  of  the  one  was  ac- 
ceptable, while  the  presentation  of  the  other  was  an 
abomination  in  the  sight  of  the  Lord.  The  conclu- 
sion of  the  whole  matter  then,  is,  that  in  all  our  reli- 
gious offerings,  we  must  be  prepared  to  answer  the 
question.   Who  hath  required  this  at  your  hands? 

The  controversy  with  regard  to  the  propriety  of 
using  in  the  worship  of  God,  the  evangelical  compo- 
sitions of  uninspired  men,  turns  upon  this  point :  Is 
there  divine  appointment  for  the  use  of  them  ?  These 
compositions  may  be  adorned  with  all  the  beauties  of 
style,  decorated  with  all  the  graces  of  poetry ;  and 
what  is  still  more  valuable,  the  sentiments  which  they 
express,  may  be  strictly  in  accordance  with  the  sacred 
Scriptures.  But  none  of  these  properties,  nor  all  of 
them  together,  can  render  it  proper  that  these  compo- 
sitions should  be  employed  in  the  worship  of  God, 
unless  divine  appointment  can  be  produced  in  their 
favor. 

The  venerable  author  of  the  "Inquiry,"  admits  the 
principle,  that  divine  appointment  is  necessary,  to 
render  our  worship  acceptable  to  God.  And  he 
maintains  the  position,  that  "  we  have  both  precept 
and  precedent,"  for  the  use  of  evangelical  hymns,  com- 
posed by  uninspired  men.  But  before  he  enters  di- 
rectly on  tlie  defence  of  this  position,  he  devotes  a 


DR.    PRESSLY    ON    PSALMODY.  19 

chapter  to  the  consideration  of  "human  inventions" 
and  "human  composures." 

By  "human  inventions,"  I  suppose,  any  person 
acquainted  with  the  English  language,  will  understand 
such  things  as  have  been  found  out  by  the  wisdom  of 
man.  But  when  these  words  are  employed  with  re- 
ference to  the  worship  of  God,  they  convey  an  idea 
the  opposite  of  divine  appointment.  Wherever  men 
introduce  into  the  worship  of  God,  anything  which  is 
not  divinely  appointed, — or  incorporate  with  divine 
ordinances,  that  which  God  has  not  instituted, — there 
we  behold  the  introduction  of  "human  inventions  ;" 
that  is,  we  see  something  which  man  has  found  out, 
but  which  God  has  not  appointed. 

For  the  purpose  of  illustration,  take  the  following 
example.  It  is  universally  admitted  to  be  the  divine 
appointment,  that  we  should  worship  God  in  spirit 
and  in  truth.  But  some  men  contend  that  images  or 
pictures  of  sacred  things  may  be  very  helpful  to  raise 
the  soul  to  the  contemplation  of  those  things  which 
are  above.  Protestant  Christians,  however,  reject  all 
such  helps  to  devotion,  as  "human  inventions,"  not 
appointed  in  the  word  of  God. 

Again :  It  is  the  ordinance  of  God  that  Christian 
baptism  should  be  administered  by  the  application  of 
water  to  the  body.  But  human  wisdom  has  improved 
upon  the  divine  appointment,  by  adding  to  the  water, 
spittle,  salt,  and  other  things  equally  valuable  !  Those, 
however,  who  regard  divine  appointment  as  their  rule 
in  the  worship  of  God,  use  water  only  in  baptism, 
and  reject  all  other  additions  of  human  folly,  as  com- 
ing under  the  head  of  "human  inventions." 

And  now,  to  apply  these  remarks  to  the  subject 
under  discussion,  I  would  say,  that  if  God  has  ap- 
pointed the  use  of  evangelical  hymns  composed  by 
2 


20  DR*    PRESSLY    ON    PSALMODY. 

uninspired  men,  then  it  is  manifestly  improper  to  re- 
present the  use  of  them  as  a  "human  invention." 
But  on  the  other  hand,  if  the  use  of  them  is  not  di- 
vinely appointed,  then  it  is  just  as  clear,  that  the  pro- 
priety of  using  them,  is  something  which  has  been 
found  out  by  man, — or  in  other  words,  is  a  "human 
invention." 

The  words,  "human  inventions,"  are  not  restricted 
to  the  subject  of  Psalmody,  but  extend  to  every  thing 
connected  with  the  worship  of  God,  w^hich  is  not  di- 
vinely appointed.  The  other  phrase  to  which  the 
author  refers,  and  wdth  which  we  are  now  more  par- 
ticularly concerned,  is,  "human  composures." 

The  definition  which  the  author  gives  of  these 
words  is  the  following  :  "  Human  composure,  pro- 
perly speaking,  is  something,  whether  in  prose  or 
verse,  composed  by  men,  the  subject-matter  of  which 
is  human  views,  wishes,  concerns  or  interests."  With 
regard  to  this  definition  I  would  remark,  that  if  the 
latter  half  of  it  were  dropped,  the  remaining  part 
would  express  the  truth  plainly  and  simply.  "Hu- 
man composure,  is  any  thing  composed  by  men." 
That  is  the  plain  truth.  No  matter  what  may  be  the 
"subject-matter"  of  a  composition,  nor  the  source 
whence  the  materials  of  which  it  is  formed  are  drawn, 
if  it  has  been  composed  by  man,  it  is  to  all  intents  and 
purposes,  a  "human  composure." 

The  author  of  the  "Inquiry"  observes — "It  is  not 
proper  to  call  a  poem,  the  ground  and  substance  of 
which  is  some  doctrine,  precept,  promise,  &c.  in  the 
word  of  God,  a  'human  composure.'  "  And  why,  I 
would  ask,  is  it  not  proper  ?  If  the  poem,  as  such,  is 
the  production  of  man — if  the  matter  of  it  has  been 
collected  and  arranged  by  man  in  the  exercise  of  his 
own   understanding,  judgment   and    imagination,   no 


DR.    PRESSLY    ON    PSALMODY.  21 

matter  from  what  source  the  materials  of  which  it  is 
composed  may  have  been  gathered — it  is  certain  that, 
if  plain  language  is  to  be  understood  according  to  its 
natural  acceptation,  it  is  a  "human  composure."  And 
why  it  should  be  improper  to  call  such  a  poem  by  its 
proper  name,  I  am  utterly  unable  to  conceive.  The 
sentiments  contained  in  the  poem,  if  you  please,  may 
all  be  gathered  from  the  Bible;  but  the  poem  itself  is 
not  in  the  Bible.  The  materials  have  been  collected 
by  man  in  the  exercise  of  his  own  powers,  and  are  so 
arranged  by  him  as  to  form  a  poem,  which  expresses 
his  views  of  what  is  contained  in  the  word  of  God ; 
and  yet  will  it  be  gravely  said,  that  it  is  not  a  "  human 
composure!"  In  truth,  a  poem  composed  by  man, 
and  a  "human  composure,"  are  phrases,  which  if  not 
tautological,  certainly  approximate  so  nearly  to  that 
character,  that  it  woulcl  require  very  "acute  logical 
powers"  to  detect  the  difference  in  their  import. 

But  the  venerable  author  proceeds  to  remark,  that 
"it  is  the  subject-matter  of  any  composition,  in  prose 
or  verse,  that  gives  it  its  distinctive  character."  True. 
But  does  "the  subject-matter"  of  a  composition  deter- 
mine who  is  the  author  by  whom  it  was  composed? 
A  composition  may  be,  as  to  its  "  distinctive  charac- 
ter," philosophical,  political  or  religious,  according  to 
the  nature  of  its  "subject-matter."  Should  a  man  in 
the  exercise  of  his  own  powers,  prepare  a  composition, 
no  matter  whether  the  design  of  it  may  be  to  illustrate 
and  defend  the  principles  of  philosophy,  of  politics,  or 
of  the  gospel,  still  it  is  a  "human  composure."  The 
materials  of  the  composition  in  the  one  case,  may  be 
collected  from  an  investigation  of  the  phenomena  of 
nature ;  or  in  the  other  case,  they  may  be  drawn  from 
an  examination  of  the  Bible  ;  but  still  it  is  in  the  one 
case,  as  really  as  in  the  other,  a  "human  composure." 


22  DR.    PRESSLY    ON    PSALMODY. 

And  yet  the  venerable  author  repeats  it,  as  though  it 
were  a  thing  which  deserved  special  notice,  that  "  it 
is  not  the  circumstance  of  its  being  arranged  and  writ- 
ten by  man,  that  makes  it  a  human  or  divine  compo- 
sition, but  what  it  contains."  I  would  ask  the  honest 
reader,  if  this  is  not  equivalent  to  the  declaration,  that 
it  is  not  the  circumstance  of  a  poem  being  composed 
by  man,  which  makes  it  man's  composition. 

The  reader  will  perceive  that  the  author  of  the  "In- 
quiry "  does  not  choose  to  appear  before  the  public  as 
the  advocate  of  the  use  of  songs  of  "human  compo- 
sure," in  the  worship  of  God.  And  to  extricate  him- 
self from  this  difficulty,  he  has  invented  a  convenient 
definition  of  the  phrase,  "human  composure."  He 
maintains  that  a  composition,  which  has  been  written 
and  arranged  by  man,  provided  the  matter  of  it  be 
taken  from  the  Bible,  is  not  a  "human  composure," 
but  is  "divine."  And  according  to  this  definition, 
every  evangelical  sermon  in  the  world,  is  a  "divine" 
composition!  and  Dr.  Ralston's  "Brief  Explication  of 
the  Principal  Prophecies  of  Daniel  and  John,"  is  a 
"  divine  "  book  !  Against  such  an  abuse  of  language, 
for  the  purpose  of  elevating  the  compositions  of  men 
to  a  level  with  the  word  of  God,  I  enter  my  solemn 
protest. 

If  it  were  necessary  to  add  any  thing  further,  for 
the  purpose  of  showing  that  this  definition  of  our  ven- 
erable author,  is  a  modern  discovery,  the  aid  of  which 
was  found  to  be  requisite  to  sustain  a  particular  hypo- 
thesis, I  might  adduce  the  testimony  of  Dr.  Watts 
himself.  In  giving  the  character  of  his  hymns,  this 
celebrated  writer  remarks, — "  In  the  first  part,  I  have 
borrowed  the  sense  and  much  of  the  form  of  the  song 
from  some  particular  portions  of  Scripture.  The  se- 
cond part  consists  of  hymns,  whose  form  is  mere 


1>R.    PRESSLY    ON    PSALMODY.  25 

human  composure^  *  Thouj^h,  as  appears  from  his 
own  statement,  Watts  himself  placed  a  pretty  high 
estimate  on  his  hymns,  he  was  not  quite  so  extrava- 
gant as  to  consider  them  "f/iui/ze"  composures. 

After  having  given  his  definition  of  the  phrase, 
"human  composure,"  our  Avorthy  author  makes  the 
following  remark:  "If  it  is  unlawful  to  use  in  the 
public  worship  of  God,  a  hymn  or  song  written  by 
man,  provided  it  is  founded  upon  and  agreeable  to  his 
word,  then  Mr.  Reid's  lectures,  sermons,  and  prayers, 
are  all  unlawful ;  for  though  they  may  be  agreeable  to 
the  word  of  God,  yet  the  language  and  arrangement 
are  his  own."  t  To  this  I  reply,  that  with  all  defer- 
ence to  my  venerable  Father,  I  must  be  permitted  to 
say,  this  reasoning  is  not  valid.  The  things  which 
are  here  compared,  are  dissimilar,  and  therefore  the 
conclusion  may  be  logical  and  correct  in  the  one  case, 
while  in  the  other  it  does  not  hold.  Preaching  the 
gospel  is  one  thing,  and  singing  the  praises  of  God,  is 
another  thing.  And  consequently,  for  aught  that  ap- 
pears, it  may  be  proper,  in  the  one  case,  to  do  that 
which  in  the  other,  would  not  be  proper.  In  the 
volume  of  Inspiration,  God  has  provided  a  book  of 
psalms,  hymns  and  spiritual  songs ;  and,  therefore,  in 
singing  God's  praise,  we  have  no  need  to  compose 
psalms  and  hymns,  since  there  is  furnished  ready  to 
our  hands,  a  book  containing  every  desirable  variety 
of  sacred  songs,  and  one  prepared  by  Infinite  Wisdom. 
But  there  is  no  book  of  sermons  in  the  Bible ;  and 
therefore,  if  ^it  is  the  appointment  of  God,  that  the 

*  Preface  to  Watts'  Hymns. 

t  It  may  be  proper  to  inform  the  reader,  that  throughout  the 
^'Inquiry,"  the  author  has  a  particular  reference  to  a  publication 
of  the  Rev.  Robert  Reid,  of  Erie,  Pa. 


24  DR.    PRESSLY    OX    PSALMODY, 

minister  of  the  gospel  should  preach  sermons  for  the 
edification  of  the  church,  he  must  prepare  them. 

The  reader  will,  therefore,  readily  perceive  that  it 
by  no  means  follows,  that  because  every  minister  of 
the  gospel  may  compose  his  own  sermon  for  the  edi- 
fication of  his  hearers,  therefore  he  may  compose  a 
song,  which  he  and  they  may  sing  to  the  praise  of 
God.  In  both  instances  we  must  be  governed  by  di- 
vine appointment.  That  it  is  the  ordinance  of  God, 
that  the  minister  of  the  gospel  should  preach  the 
word;  and  that  in  the  performance  of  this  duty,  he 
should  speak  the  things  Avhich  become  sound  doctrine, 
will  be  admitted  by  all.  But  that  it  is  the  will  of  God 
that  the  compositions  of  uninspired  men  should  be 
employed  in  singing  God's  praise,  the  author  of  the 
"Inquiry"  has  not  yet  proved.  And  consequently, 
all  reasoning  founded  on  the  assumption  that  the  use 
of  them  is  in  conformity  with  divine  appointment,  is 
inconclusive. 

The  same  general  remarks  will  apply  to  the  sub- 
ject of  prayer.  But  as  this  point  will  be  particularly 
examined  hereafter,  it  is  not  necessary  that  any  thing 
further  should  be  said  at  present. 

But  with  a  view  to  strengthen  his  position,  that  a 
composition  which  is  founded  upon  the  word  of  God, 
is  divine,  though  it  may  have  been  written,  or  in  other 
words,  composed  by  man,  the  worthy  Father  adds  a 
remark,  which  does  appear  to  me  somewhat  startling. 
He  says — "  If  it  is  unlawful  to  use  in  the  public  wor- 
ship of  God,  a  hymn  or  sono-  written  by  man,  provided 
it  is  founded  upon  and  agreeable  to  the  word  of  God, 
then  every  translation  of  the  Scripture  is  human  com- 
posure, and  consequently,  it  is  unlawful  to  use  or  read 
them  in  the  public  worship  of  God."  Does  not  the 
venerable  author  here,  confound  things  which  are  es- 


DR.    PRESSLY    ON    PSALMODY.  25 

sentially  distinct?  A  translation  of  a  book,  and  the 
composition  of  a  book,  are  surely  things  essentially 
different.  In  a  translation,  there  is  a  rendering  in 
one  language,  that  which  was  written  in  another.  In 
our  translation  of  the  sacred  Scriptures,  God  as  really 
speaks  to  his  church  now,  in  the  English  language,  as 
he  did  anciendy  in  the  Hebrew  and  Greek.  The 
translation  is  human,  stricdy  and  properly  so ;  for  it 
is  the  work  of  man.  But  it  is  not  a  "  human  compo- 
sure." In  a  human  composure,  the  object  of  the 
writer  is  to  give  his  own  views  of  the  import  of  God's 
word.  He  collects  and  arranges  his  matter,  so  as  to 
exhibit  what  he  believes  to  be  the  truth  taught  in  the 
Scriptures.  But  in  a  translation,  that  which  an  author 
has  said  in  one  language,  is  exhibited  in  another. 

A  human  composition,  then,  though  it  may  be 
strictly  conformable  to  the  word  of  God,  is  one  thing 
— a  translation  of  the  Scriptures  is  an  essentially  dif- 
ferent thing.  The  one  may  correspond  with  the 
word  of  God;  but  the  other  is,  the  Word  of  God. 
And  in  the  name  of  the  Protestant  church  of  Christ,  I 
protest  against  the' principle  which  maintains  that  the 
one  can  with  any  propriety  be  elevated  to  a  level  with 
the  other. 

The  author  of  the  "Inquiry,"  in  the  next  place, 
adverts  to  a  custom  of  the  Associate  Reformed  Church, 
according  to  w^hich,  explanatory  remarks  are  some- 
times made  upon  the  psalm  before  it  is  sung,  for  the 
purpose  of  stirring  up  devotional  feelings,  and  of  pre- 
paring the  worshippers  to  engage  in  praising  God 
with  suitable  affections.  And  when  the  officiating 
minister  makes  some  explanatory  remarks  on  the 
psalm  before  it  is  sung  by  the  congregation,  our  author 
gravely  asks — "Do  not  he  and  they,  virtually  use  'hu- 
man composure,'  in  the  worship  of  God? "     I  answer 


26  DR.    PRESSLY    ON    PSALMODY. 

emphatically  and  unequivocally,  No!  And  I  must 
express  my  astonishment  to  hear  a  man  of  the  author's 
age  and  knowledge  ask  the  question.  I  have  heard 
young  men  ^vho  do  not  understand  the  subject,  but 
who  would  w^ish  to  throw  some  difficulty  in  the  way 
of  an  opponent,  ask  questions  of  this  character.  But 
really  I  was  not  prepared  to  hear  our  venerable  Father 
ask  such  a  question,  as  though  it  involved  any  diffi- 
culty. Why,  it  is  a  perfectly  plain  and  simple  case, 
that  the  congregation  of  worshippers  do  not  sing  the 
explanation  of  the  psalm  which  they  may  have  heard. 
If  appropriate  remarks  are  made  in  explaining  the 
psalm,  the  worshippers  may  be  assisted  thereby  in 
praising  God  with  the  understanding  and  with  the 
heart.  But  still,  that  which  they  sing  in  praising 
God,  is  no  human  explanation,  but  a  song  of  Zion. 

When  Dr.  Ralston  selects  a  text  of  scripture,  and 
for  the  edification  of  his  hearers,  preaches  to  them  an 
evangelical  sermon,  he  does  not  expect  them  to  receive 
his  sermon^  the  object  of  which  is  to  explain  the  text, 
as  the  M^ord  of  God  and  the  foundation  of  their  faith. 
No !  He  teaches  them  to  regard  the  text  itself  as  the 
foundation  of  their  faith  and  hope,  and  to  use  his  ex- 
position as  a  help  to  enable  them  to  understand  the 
meaning  of  the  text,  which  is  the  word  of  God.  In 
like  manner,  after  a  psalm  has  been  explained  for  the 
edification  of  the  worshippers,  they  use  the  explanation 
as  a  help  to  assist  them  in  singing  with  the  understand- 
ing. But  they  do  not  sing  the  explanation,  which  is 
given  by  man.  They  sing,  literally  and  truly,  a  psalm 
or  song  which  God  has  provided  for  the  use  of  his 
church.  And  in  doing  this,  they  neither  "virtually," 
nor  in  any  other  sense,  sing  "human  composures." 
And  if  the  "apprehensions  and  perceptions"  of  any 
man  are  "so  dull,"  that  he  cannot  see  that  there  is  u 


DR.    PRESSLY    ON    PSALMODY.  27 

very  important  distinction  between  singing  a  divine 
psalm  and  a  human  explanation  of  it,  in  the  worship 
of  God,  I  would  suppose  that  they  are  not  likely  to 
be  sharpened  by  human  power. 

But  to  bring  our  remarks  on  the  first  chapter  of  the 
"Inquiry"  to  a  close.  The  reader,  it  is  hoped,  will 
now  clearly  perceive  the  ground  on  which  our  author 
stands.  He  maintains  the  propriety  of  using  in  the 
worship  of  God,  evangelical  psalms  and  hymns  and 
songs,  which  have  been  written  or  composed  by  men. 
He  does  indeed  deny  that  such  songs  can  with  propri- 
ety be  represented  as  "human  composure."  And  in 
the  support  of  this  position,  he  gives  a  definition  of 
"human  composure,"  Avhich  amounts  to  this, — that  a 
poem  composed  by  man,  if  it  be  founded  upon  the 
word  of  God,  is  not  a  human  composure.  Though  I 
must  be  permitted  to  say,  that  according  to  my  under- 
standing of  language,  this  definition  involves  something 
nearly  allied  to  a  contradiction,  yet  whether  it  be  cor- 
rect or  not,  is  a  matter  of  little  importance,  in  so  far 
as  the  great  principle  involved  in  this  controversy  is 
concerned.  The  question  is  this :  Have  we  authority 
to  sing  in  the  praise  of  God,  songs  composed  by  unin- 
spired men,  provided  these  songs  are  agreeable  to  the 
word  of  God  ?  If  the  reader  is  disposed  to  give  these 
songs  their  appropriate  title,  he  may  call  them  "  human 
composures."  But  if  he  chooses,  with  our  author,  to 
call  them  "divine  compositions,"  though  they  have 
been  composed  by  uninspired  men, — why,  he  may  in- 
dulge his  own  taste.  Still,  the  question  remains  to  be 
settled, — Have  we  authority  in  the  word  of  God,  to 
employ  such  songs  in  the  Avorship  of  God?  Our 
author  maintains  that  we  have,  and  proceeds  in  the 
next  chapter  of  the  "Inquiry,"  to  give  the  reader  his 
reasons  in  support  of  his  opinion.     In  our  next  chap- 


38  DR.    PRESSLY    ON    PSALMODY. 

er  we  propose  to  weigh  these  reasons  in  the  balances 
of  the  sanctuary. 

In  the  meantime,  let  me  desire  the  reader  to  reflect 
that  He  who  is  the  object  of  religious  worship,  is  a. 
Being  who  is  of  purer  eyes  than  to  behold  evil,  and 
cannot  look  upon  iniquity.  It  is,  moreover,  required 
of  all  who  approach  him  in  the  exercise  of  religious 
worship,  that  they  serve  him  in  spirit  and  in  truth. 
He  will  not  accept  the  homage  of  those  who  honor 
him  with  their  lips,  while  their  heart  is  far  from  him. 
It  is  important  then,  not  only  that  the  matter  of  our 
offering,  be  such  as  God  hath  appointed,  but  that  it 
be  presented  with  a  proper  spirit.  In  our  approach 
unto  God,  we  may  therefore  well  appropriate  the 
prayer,  "  O,  Lord,  open  thou  my  lips,  and  my  mouth 
shall  show  forth  thy  praise.  For  thou  desirest  not 
sacrifice,  else  would  I  give  it;  thou  delightest  not  in 
burnt  offering.  The  sacrifices  of  God  are  a  broken 
spirit :  a  broken  and  a  contrite  heart,  0,  God,  thou 
wilt  not  despise." 


DR.    PRESSLY    ON    PSALMODY.  29 


CHAPTER  III. 

Examination  of  the  Author's  Precept  authorizing  the  Use  of  Songs 
composed  by  Uninspired  Men. 

The  reader  is  desired  to  keep  in  remembrance  the 
great  point  in  dispute,  in  the  controversy  on  Psalmody. 
It  is  simply  this  :  Have  we  divine  apointment  for  the 
use  of  psalms  and  hymns  and  songs,  composed  by 
uninspired  men,  in  singing  the  praise  of  God?  There 
is  no  dispute  with  regard  to  the  duty  of  singing  psalms 
and  hymns  and  songs — but  is  it  proper ;  or  in  other 
words,  is  it  God's  appointment,  that  we  should  sing 
those  psalms  and  hymns  and  spiritual  songs  which 
have  been  composed  by  uninspired  men?  If  divine 
appointment  can  be  produced  in  their  favor,  then  the 
question  is  settled,  and  controversy  is  at  an  end.  But 
if  divine  appointment  cannot  be  produced  for  the  use 
of  them,  then  it  is  clear  that  the  use  of  them  is  unau- 
thorized, and  consequently  improper.  And  in  rela- 
tion to  this  general  principle,  it  gives  me  pleasure  tO' 
repeat,  that  I  have  the  concurrence  of  the  venerable 
author  of  the  "Inquiry."  "The  church,"  he  observes,, 
"cannot  be  pure  while  she  worships  God  in  any  other 
way  than  that  appointed  in  his  word." 

In  the  second  chapter  of  the  "Inquiry,"  the  author 
with  great  propriety  proceeds  to  inquire,  whether  "the 
church  is  warranted  to  draw  her  songs  of  praise  to 


30  DR.    PRESSLY    ON    PSALMODY. 

God,  from  the  New  Testament,  as  well  as  from  the 
Old." 

Let  us  endeavor  to  understand  precisely  the  import 
of  this  inquiry :  Has  the  church  a  warrant  to  draw  her 
•songs  of  praise  from  the  New  Testament?  We  all 
know,  that  in  the  New  Testament  there  is  no  book  of 
psalms  and  hymns  and  songs.  If,  then,  the  church 
has  authority  to  draw  her  songs  of  praise  to  God  from 
the  New  Testament,  she  must  have  authority  to  make 
or  compose  her  songs  of  praise.  The  inquiry,  then, 
resolves  itself  into  this:  Has  the  church  now,  authority 
to  prepare  or  compose  her  OAvn  songs  of  praise?  Or, 
which  amounts  precisely  to  the  same  thing,  has  the 
church  authority  to  use  psalms  and  hymns  of  human 
composure?  The  ^vhole  Bible  is  the  word  of  God;  and 
whether  the  materials  of  which  her  songs  are  compo- 
sed, are  to  be  drawn  from  the  Old  or  from  the  New 
Testament,  is  not  the  matter  in  dispute.  But  the  ques- 
tion is, — Has  the  church,  with  all  the  help  which  she 
can  derive  from  the  New  Testament,  authority  to 
make  or  compose  her  own  songs  of  praise?  To  this 
question  the  author  of  the  "Inquiry"  replies  in  the 
affirmative  : — "  We  think  that  we  have  both  precept 
and  precedent  for  doing  so,  and  that  our  songs  of  praise 
are  to  be  draAvn  from  the  New  Testament  in  an  espe- 
cial manner."  That  is,  in  the  opinion  of  the  venera- 
ble author,  there  is  "both  precept  and  precedent"  to 
warrant  the  church  to  prepare  her  own  songs  of 
praise,  and  that  the  matter  of  her  songs  should  be 
"drawn  from  the  New  Testament  in  an  especial 
manner." 

Where,  then,  is  there  to  be  found  a  precept  in  the 
word  of  God,  authorizing  the  church  to  make  or  com- 
pose her  songs  of  praise?     The  venerable  author  re- 


DR.    PRESSLY    ON    PSALMODY.  31 

plies, — "In  Colossians  3:  16,  17,  we  have  the  follow- 
ing precept  or  command:  'Let  the  word  of  Christ 
dwell  in  you  richly  in  all  wisdom,  teaching  and  ad- 
monishing one  another  in  psalms  and  hymns  and 
spiritual  songs,  singing  with  grace  in  your  hearts  to 
the  Lord.  And  whatsoever  ye  do,  in  word  or  deed, 
do  all  in  the  name  of  the  Lord  Jesus,  giving  thanks 
to  God  and  the  Father  by  him.'  "  In  relation  to  the 
apostolic  injunction,  the  venerable  author  observes, 
"  No  precept  can  be  clearer  or  fuller  to  the  point  than 
this ;  or  that  we  are  to  draw  our  songs  of  praise  to 
God  from  the  word  of  Christ,  or  the  New  Testament 
Scriptures."  No  precept  can  be  clearer  or  fuller  to 
the  point  than  this.  What  point?  That  we  are  to 
draw  our  songs  from  the  New  Testament, — that  is, 
that  we  are  to  compose  our  songs  of  praise,  drawing 
the  matter  of  them  from  the  New  Testament?  Why, 
my  venerable  Father,  will  you  allow  me  to  say,  that 
this  precept  which  you  represent  as  so  full  and  clear, 
does  not  utter  one  syllable  in  relation  to  the  point  in 
controversy.  There  is  no  dispute  as  to  our  obligation 
to  let  the  word  of  Christ  dwell  in  us  richly ;  none, 
as  to  the  duty  of  teaching  and  admonishing  one  an- 
other, as -we  may  be  able  ;  none,  as  to  the  propriety 
of  singing  psalms  and  hymns  and  spiritual  songs. 
All  this  is  fully  and  clearly  revealed,  and  all  this  we 
firmly  believe.  But  what  is  now  wanted,  is  a  precept 
to  authorize  the  church  to  compose  her  songs  of  praise 
to  be  used  in  the  worship  of  God.  And  on  this  point, 
the  precept  to  which  we  are  referred,  instead  of  being 
full  and  clear,  is  perfectly  silent.  All  that  we  want,  to 
settle  the  point  in  dispute  forever,  is,  authority  in  the 
word  of  God  for  any  uninspired  man  to  compose 
psalms  and  hymns  and  spiritual  songs,  to  be  used  in 
the  worship  of  God.  That  it  is  our  duty  to  sing  psalms 
3 


32  DR.    PRESSLY    ON    PSALMODY. 

and  hymns  and  spiritual  songs,  we  know.  But  where 
has  God  authorized  any  uninspired  man,  to  make 
psalms  and  hymns  and  spiritual  songs,  to  be  employed 
in  the  worship  of  God?  This  is  the  point  in  dispute. 
And  Avith  regard  to  this  matter,  the  precept  which  we 
are  told  is  full  and  clear,  says  in  reality  nothing  at  all. 

It  would  appear  that  it  is  on  the  phrase,  "the  word 
of  Christ,"  in  this  direction  which  the  apostle  gives 
the  Colossians,  that  our  author  chiefly  relies  for  his 
proof  that  we  have  authority  to  draw  our  songs  of 
praise  from  the  New  Testament.  "  The  word  of 
Christ,"  he  understands  as  referring  to  the  writings  of 
the  New  Testament.  He,  however,  notices  a  difl'er- 
ent  interpretation,  with  regard  to  which,  he  makes  the 
following  remark:  "But  it  is  said  that  the  word  of 
Christ  means  the  same  thing  as  the  word  of  God,  or 
the  whole  of  the  Scriptures.  Be  it  so  ;  and  it  proves 
all  that  we  desire  to  prove."  The  reader  will  per- 
ceive, that  the  words  of  the  apostle  furnish  a  very  ac- 
commodating proof ;  for,  according  to  our  author,  un- 
derstand them  as  you  will,  and  they  still  establish  the 
point  which  he  wishes  to  prove.  But  I  repeat  it,  that 
the  apostle  is  here  directing  the  Colossians  to  sing, 
not  to  make  psalms  and  hymns  and  spiritual  songs. 
So  that  the  great  inconvenience  under  which  this  proof 
labors,  is,  that  it  says  nothing  at  all  in  relation  to  the 
thing  to  be  proved. 

However,  though  our  author  seems  in  the  first  place 
kindly  to  admit  that  the  phrase,  the  ivord  of  Christ,, 
may  mean  the  same  thing  with  the  ivord  of  God,  or 
the  whole  of  the  Scriptures,  yet  he  soon  changes  his 
tone.     Hear  him ! 

"  We  hesitate  not  to  say,  that  there  is  not  a  man, 
whose  mind  can  rise  above  the  prejudice  of  education, 
and  think  and  judge  for  himself,  or  who  has  not  in 


DR.    PRESSLY    ON    PSALMODY.  33 

view  the  support  of  a  sinking  cause,  would  give  these 
words  that  interpretation,  but  understand  by  them  the 
New  Testament  exdusively."  I  am  sorry  to  hear  my 
venerable  Father  using  language  of  this  character. 
There  is  prevailing  in  this  nineteenth  century  a  dis- 
position, at  least,  sufficiently  strong  to  "rise  above  the 
prejudice  of  education;"  and  I  do  not  like  to  hear  the 
wisdom  and  experience  of  hoary  hairs,  employing 
language  so  soothing  to  this  proud  spirit.  Has  not 
the  venerable  author  himself,  often  mourned  over  the 
evils  which  this  very  spirit  has  introduced  into  the 
great  body  of  the  Presbyterian  church !  Have  we 
not  seen  men  who,  after  being  taught  by  their  good 
mothers  the  wholesome  doctrines  of  the  Shorter  Cate- 
chism, have,  even  before  their  beards  were  grown, 
conceived  the  idea  of  rising  above  "the  prejudice  of 
education;"  and  in  the  indulgence  of  this  spirit,  have 
rejected  some  of  the  great  doctrines  of  Christianity  as 
the  relics  of  a  barbarous  age?  There  are  other  pre- 
judices, from  wiiich  the  church  has  quite  as  much 
cause  to  apprehend  danger,  as  from  the  prejudice  of 
education. 

At  the  hazard  of  being  charged  by  my  Father  with 
the  sin  of  having  a  mind  which  cannot  rise  above  the 
prejudice  of  education,  I  feel  constrained  to  question, 
the  soundness  of  his  interpretation  of  the  phrase,  "the 
word  of  Christ."  Let  us  then  endeavor  to  understand 
the  meaning  of  the  apostle,  keeping  out  of  sight  every 
"cause,"  whether  it  may  be  a  "sinking"  or  a  rising 
one,  save  the  "cause"  of  truth. 

1st.  I  remark  in  the  first  place,  that  by  "the  word 
of  Christ,"  the  apostle  certainly  does  not  mean  the 
word  which  was  spoken  by  our  Lord  personally.  If 
we  were  thus  to  restrict  the  meaning  of  the  phrase,  it 
would  comprehend  but  a  small  portion  even  of  the 


34  DR.    PRESSLY    ON    PSALMODY. 

New  Testament.  And  in  regard  to  some  things  of 
importance,  our  Lord  did  not  think  proper  to  instruct 
his  disciples  during  the  period  of  his  personal  minis- 
try. "I  have  yet,"  said  he,  "many  things  to  say  un- 
to you,  but  ye  cannot  bear  them  now.  Howbeit,  when 
the  Spirit  of  truth  is  come,  he  will  guide  you  into  all 
truth  ;  for  he  shall  not  speak  of  himself ;  but  whatso- 
ever he  shall  hear,  that  shall  he  speak."  *  That 
which  has  been  revealed  to  the  church  by  the  Spirit 
of  Christ,  is  just  as  truly  the  word  of  Christ,  as  that 
which  was  spoken  by  our  Lord  in  person,  and  is  of 
equal  authority  in  the  church. 

2d.  I  remark,  then,  in  the  second  place,  that  "the 
word  of  Christ"  is  that  revelation  which  Jesus  Christ, 
by  his  Spirit,  has  given  to  the  church  through  the  instru- 
mentality of  his  servants.  "No  man  hath  seen  God  at 
any  time :  the  only  begotten  Son,  who  is  in  the  bo- 
som of  the  Father,  he  hath  declared  him."  Jesus 
Christ  is  the  Prophet  of  the  church,  and  from  him  all 
the  revelations  of  the  will  of  God,  which  have  been 
given  to  the  church,  have  been  derived.  Under  the 
gospel,  "the  word  of  Christ"  was  communicated  to 
the  church  by  the  ministry  of  the  apostles ;  and  un- 
der the  legal  dispensation  it  was  revealed  by  the  min- 
istry of  the  prophets.  The  word  of  Christ,  it  is  true, 
has  been  more  fully  and  clearly  revealed  under  the 
gospel  than  it  was  under  the  law ;  and  the  truth  rela- 
tive to  the  way  of  life  and  salvation,  has  been  more 
fully  unfolded  by  the  aposdes,  since  the  Comforter  has 
been  sent,  than  it  was  during  the  period  of  our  Lord's 
personal  ministry.  But  still,  whatever  may  be  the 
relative  fulness  and  clearness  of  the  revelation  under 
different  dispensations,  it  was  "the  word  of  Christ" 

*  John  16  :  12,  13. 


DR.    PRESSLY    ON    PSAL3I0DY.  35 

which  was  revealed  to  the  church  of  old  by  the  min- 
istry of  the  prophets,  as  truly  as  is  the  revelation  given 
by  the  apostles  in  the  New  Testament.  And  hence 
we  see  the  propriety  of  the  apostle's  declaration, — "Of 
which  salvation  the  prophets  have  inquired  and  search- 
ed diligently,  who  prophesied  of  ihe  grace  that  should 
come  unto  you ;  searching  what,  or  what  manner  of 
time  the  Spirit  of  Christ  which  was  in  them  did  sig- 
nify, when  it  testified  beforehand  the  sufferings  of 
Christ,  and  the  glory  that  should  follow."*  And 
again :  "  The  prophecy  came  not  in  old  time  by  the 
will  of  man;  but  holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Ghost. "t  It  is  then  plain- 
ly the  doctrine  of  the  Bible,  that  the  ancient  prophets 
w^ere  under  the  influence  of  tke  Spirit  of  Christ  as 
truly  as  were  the  apostles.  The  prophets  spake  as 
they  were  moved  by  the  Holy  Ghost,  concerning  the 
sufferings  of  Christ,  and  the  glory  that  should  follow, 
as  w^ell  as  the  apostles.  And  consequendy,  that  which 
was  spoken  by  the  prophets  under  the  influence  of  the 
Spirit  of  Christ,  has  precisely  the  same  claim  to  be 
regarded  as  "the  word  of  Christ,"  as  that  which  was 
uttered  by  the^  apostles. 

3d.  I  object  to  the  author's  interpretation  of  the 
phrase,  "the  word  of  Christ,"  because  it  tends  to  ex- 
alt the  authority  of  one  part  of  the  word  of  God,  to 
the  disparagement  of  another.  If  by  "the  word  of 
Christ,"  we  are  to  understand  "the  New  Testament 
exclusively,"  then  it  would  seem  to  follow,  that  the 
Old  Testament  is  not  "the  word  of  Christ,"  and  there- 
fore not  of  equal  authority  in  the  church.  But  while 
some  do  not  hesitate  to  avow  this  pernicious  senti- 
ment, as  my  venerable  Father  well  knows  and  firmly 

*  1  Peter  1  :  10,  11.  t2  Peter  1:21. 

3* 


36  DR.    PRESSLY    ON    PSALMODY. 

believes,  the  whole  Bible  is  a  revelation  of  the  Spirit 
of  Christ,  by  whom  the  prophets  and  apostles  were 
inspired,  and  is  the  rule  of  our  faith  and  life.  While 
it  is  an  indubitable  truth,  that  the  will  of  God  respect- 
ing the  way  of  salvation  through  Jesus  Christ  is  more 
fully  revealed  in  the  New  than  in  the  Old  Testament, 
it  is  no  less  true,  that  neither  Testament  is  complete 
without  the  other.  Neither  of  them  can  be  explain- 
ed, without  the  aid  of  the  light  which  is  reflected  upon 
it  by  the  other.  The  one  is  the  introduction  and  par- 
tial development  of  a  grand  system,  of  which  the  other 
is  the  consummation.  But  they  are  alike  the  produc- 
tions of  the  same  glorious  Author. 

The  interpretation,  then,  which  would  restrict  the 
*'word  of  Christ"  to  the  "New  Testament  exclusive- 
ly," I  must  be  permitted  to  say,  is  indefensible.  But 
grant  that  this  is  the  correct  interpretation,  still  the 
words  of  the  aposde  afford  no  proof  in  support  of  the 
point  in  dispute.  The  direction  of  the  apostle  is,  "Let 
the  word  of  Christ  dwell  in  you  richly  in  all  wisdom." 
Let  it  be  granted  for  the  moment,  that  the  meaning  of 
the  apostle  is,  "Let  the  New  Testament  dwell  in  you 
richly."  What  has  this  to  do  with  the  decision  of  the 
question  whether  every  one  has  a  right  to  compose 
psalms  and  hymns  and  songs,  to  be  employed  in  the 
worship  of  God?  It  is  undoubtedly  the  will  of  God, 
that  the  precious  ti'uths  of  the  Gospel  should  dwell 
richly  in  the  hearts  of  all  true  believers,  and  that  they 
should  sing  "psalms  and  hymns  and  songs,"  in  the 
worship  of  God.  But  we  are  inquiring  after  author- 
ity, not  to  sing,  but  to  inake  psalms  and  hymns  and 
spiritual  songs.  And  on  this  point,  this  passage  of 
the  word  of  God  is  utterly  silent.  And  yet  strange 
to  tell,  this  is  the  only  text  of  Scripture  which  the 
venerable  author  produces  to  establish  the  position 


DR.    PRESSLY    ON    PSALMODY.  87 

that  we  have  a  "precept"  to  authorize  us  to  draw  our 
sonofs  of  praise  from  the  New  Testament.  I  must  be 
permitted  to  express  my  surprise,  as  well  as  my  dis- 
appointment, to  find  that  the  author  devotes  to  the  con- 
sideration of  this  all-important  point  in  the  controversy, 
only  a  few  lines.  We  are  inquiring  for  a  divine  pre- 
cept, as  our  authority  for  composing  psalms  and  hymns 
and  songs,  to  be  employed  in  the  worship  of  God. 
The  worthy  author  says  we  have  a  precept;  and  he 
refers  us  to  a  passage  of  Scripture  in  which  we  are 
directed  to  sing  psalms  and  hymns,  and  then  adds, 
*'No  precept  can  be  clearer  or  fuller  to  the  point  than 
this."  And  yet  it  so  happens,  that  the  precept  says 
nothing  at  all  in  relation  to  the  particular  "point"  about 
which  we  are  inquiring. 

As  it  is  believed  that  this  passage  of  Scripture  has 
perplexed  the  minds  of  some  who  may  have  paid  more 
attention  to  the  mere  sound  of  words,  than  to  the 
meaning  of  the  apostle,  the  reader  is  desired  to  take 
up  his  Bible  and  read  the  chapter  in  which  these  words 
occur.  It  will  at  once  be  seen  that  the  apostle  is  here 
exhorting  christians  generally,  to  the  performance  of 
various  christian  duties.  "Set  your  afiection  on  things 
above;  mortify  your  members,  which  are  upon  the 
earth ;  put  off  the  old  man  with  his  deeds ;  put  on 
charity,  which  is  the  bond  of  perfectness ;  and  let  the 
peace  of  God  rule  in  your  hearts."  These,  it  will  be 
admitted,  are  duties  incumbent  on  all  christians,  in 
whatever  sphere  of  life  they  may  move.  And  in  im- 
mediate connection  with  the  mention  of  these  duties, 
the  aposde  gives  the  direction  contained  in  the  pas- 
sage under  consideration,  in  which  he  likewise  ex- 
horts to  the  performance  of  a  duty  common  to  all  the 
followers  of  Christ :  now  what  is  the  duty?  Can  any 
one  seriously  believe,  that  it  is  to  write  or  compose 


38  DR.    PRESSLY    ON    PSALMODY. 

psalms  and  hymns?  Why  this  is  a  task  which  not 
one  in  a  thousand  among  christians  has  the  capacity 
to  perform.  The  talent  and  the  acquirements  neces- 
sary to  enable  one  to  compose  a  sacred  song,  are  pos- 
sessed by  few.  Even  in  the  present  age,  when  the 
advantages  of  education  are  much  more  g-enerally  dif- 
fused than  they  were  in  apostolic  times,  the  christian 
world  can  scarcely  produce  a  man  qualified  to  furnish 
the  church  with  a  tolerable  version  of  the  psalms  con- 
tained in  the  Bible.  Independent  of  the  fact,  then, 
that  there  is  nothing  here  said  about  composing  psalms 
and  hymns,  it  is  preposterous  to  suppose  that  the  apos- 
tle exhorts  the  disciples  of  Christ  generally,  to  per- 
form as  a  duty,  a  work  which  is  entirely  beyond  the 
capacity  of  the  great  body  of  the  household  of  faith. 
But  the  impropriety  of  the  venerable  author's  in- 
terpretation of  this  passage  will  more  clearly  appear, 
when  we  shall  have  inquired  a  little  more  particular- 
ly into  the  import  of  some  of  the  terms  which  the 
apostle  employs.  There  is  particular  mention  made 
of  three  kinds  of  sacred  songs  :  "Psalms,  hymns  and 
spiritual  songs."  It  is  natural  to  inquire,  why  are 
these  different  kinds  of  songs  mentioned?  From  the 
nature  of  the  apostle's  exhortation,  it  is  to  be  supposed 
that  the  Colossians  would  readily  understand  its  im- 
port. They  are  exhorted  to  teach  and  admonish  one 
another,  "in  psalms  and  hymns  and  spiritual  songs." 
Or,  as  the  duty  is  expressed  in  a  parallell  passage,  the 
exhortation  is,  "  Be  filled  with  the  Spirit,  speaking  to 
yourselves  in  psalms  and  hymns  and  spiritual  songs, 
singing  and  making  melody  in  your  heart  to  the  Lord." 
Now  what  would  the  apostle  be  understood  by  his 
brethren  as  referring  to,  when  he  speaks  of  "  psalms 
and  hymns  and  spiritual  songs?"  He  refers  to  these 
;sacred  sons^s,  as  things  with  which  his  brethren  were 


DR.    PRESSLY    ON    PSALMODY.  39 

familiar.  Was  there,  then,  any  such  thing  in  use 
among  christians,  with  which  it  must  be  supposed  that 
the  members  of  the  christian  church  were  familiar? 
We  know  that  there  was.  There  was  then  a  book 
of  psalms  and  hymns  and  spiritual  songs,  received  by 
the  church  of  Christ  as  a  portion  of  the  word  of  God. 
With  this  divine  book,  christians  were  familiar.  And 
when  the  apostle  exhorts  christians  to  sing  psalms, 
there  is  just  the  same  reason  to  suppose  that  he  would 
be  understood  as  referring  to  those  contained  in  the 
book  of  Psalms,  as  that  when  he  speaks  of  the  Scrip- 
tures, his  brethren  would  understand  him  as  referring 
to  the  sacred  writings  contained  in  the  Bible. 

But  further :  It  is  well  known  to  the  scholar,  that 
there  are  various  titles  prefixed  to  the  sacred  poems 
contained  in  the  book  of  Psalms.  There  are  parti- 
cularly three  distinct  titles  used  to  designate  these  dif- 
ferent compositions.  For  the  sake  of  the  common 
reader,  I  will  give  these  titles  in  English  characters. 
The  whole  book  is  called  the  book  of  Tehillim,  or 
hymns.  And  the  word  is  used  in  the  singular  num- 
ber as  the  title  of  the  145th  Psalm:  '^^  hyinn  of  Da- 
vidy  Many  of  these  sacred  songs  bear  the  title,  Miz- 
mor,  a  psalm.  And  others  have  affixed  to  them  the 
title.  Shir,  a  song.  Here  then  are  three  different 
kinds  of  songs  in  the  book  of  Psalms,  contained  in 
the  Bible :  Mizmorim,  Tehillim,  Shirim,  signifying 
psalms,  hymns,  songs.  But  the  apostle  wrote  in  the 
Greek  language  ;  and  the  translation  of  the  Old  Tes- 
tament then  used  generally  throughout  the  christian 
church,  was  that  which  is  known  by  the  title  of  the 
Septuagint,  which  is  in  the  Greek  language.  Now  it 
so  happens  that  in  this  Greek  translation  of  the  book 
of  psalms,  we  have  in  the  tides  prefixed  to  different 
psalms,  the  identical  terms  which  are  here  employed 


40  DR.    PRESSLY    ON    PSALMODY. 

by  the  apostle  :  "  Psalms,  hymns  and  songs."  We 
know  that  there  was  then  received  by  the  church,  a 
book  of  psalms,  hymns  and  songs,  contained  in  the 
Bible.  We  know  of  none  other.  And  the  conclu- 
sion forces  itself  upon  us,  that  the  apostle,  in  directing- 
his  christian  brethren  to  sing  psalms  and  tiymns  and 
spiritual  son^s,  refers  to  those  Avith  which  they  were 
acquainted,  and  which  the  whole  christian  church  re- 
garded as  a  portion  of  the  word  of  God. 

Let  me  then  say  in  conclusion,  with  all  due  defer- 
ence, that  the  venerable  author  has  failed  to  produce 
a  precept  authorizing  any  uninspired  man  to  compose 
psalms  and  hymns  and  songs,  to  be  employed  in  the 
worship  of  God.  And  as  the  author  admits  that  God 
should  not  be  worshipped  in  any  other  way  than  that 
which  he  has  appointed,  the  want  of  such  a  precept, 
is  the  great  reason  why  Me  do  not  feel  at  liberty  to 
use  the  compositions  of  men  in  singing  the  praise  of 
God. 

But  the  author  contends  that  we  have  "precedent," 
as  well  as  "  precept,"  to  warrant  us  "  to  draw  our  songs 
of  praise  from  the  New  Testament;"  that  is,  to  com- 
pose our  songs  of  praise,  drawing  the  matter  of  them 
from  the  New  Testament.  In  our  next  chapter  we 
propose  to  examine  his  "precedents." 

Note. — As  this  passage  of  Scripture,  Col,  3:  16,  17,  is  regard- 
ed as  containing  authority  for  the  use  of  songs  of  human  compo- 
sure, in  the  worship  of  God,  if  there  is  any  such  authority  in  the 
Bible,  I  shall  at  the  close  of  this  volume,  devote  a  chapter  to  a 
thorough  examination  of  it. 


DR.    PRESSLY    OX    PSALMODY.  41 


CHAPTER  IV. 

An   Examination  of  the  Author's  ^'Precedents,"  authorizing  the 
Use  of  an  Uninspired  Psalmody. 

As  one  special  object  with  me,  in  engaging  in  this 
controversy,  is  to  endeavor,  if  possible,  to  have  the 
point  in  dispute  fairly  and  definitely  brought  before 
the  view  of  the  christian  public,  the  reader's  indul- 
gence is  craved,  if  there  should  be  occasionally  a  little 
repetition. 

Permit  me  then  to  repeat,  that,  regardless  of  subor- 
dinate differences  of  opinion,  there  are  on  the  subject 
of  Psalmody,  two  conflicting  views.  According  to 
one  view,  we  have  authority  to  use  in  the  worship  of 
God,  those  songs  only  which  he  has  given  us  in  his 
word.  According  to  the  other,  we  are  at  liberty  to 
employ  evangelical  songs,  composed  by  uninspired 
men.  It  is  the  latter  view  of  this  subject  which  the 
venerable  author  of  the  "Inquiry"  maintains.  It  is 
indeed  true  that  the  direct  object  of  some  of  his  remarks, 
is,  to  show  the  propriety  of  using  other  songs  of  Scrip- 
ture besides  those  which  are  contained  in  the  book  of 
Psalms.  But  this  is  not  the  leading  design  of  the 
"  Inquiry ;"  nor  does  the  author  in  practice  confine 
himself  to  the  use  of  those  songs  which  are  contained 
in  the  Bible.  If  this  were  all  for  which  he  contends, 
though  I  might  have  differed  from  him  in  opinion  in 
some  degree,  I  should  never  have  thought  it  necessary 


4»  DR.    PRESSLY    ON    PSALMODY. 

to  write  this  Review.  The  grand  design  of  the  "  In- 
quiry" is,  to  prove  the  propriety  of  using  what  the 
author  calls  a  "Gospel  Psalmody,"  in  contradistinc- 
tion from  what  he  styles  a  "Jewish  Psalmody."  And 
in  his  own  practice,  he  uses  such  son^s  as  have  been 
composed  by  uninspired  men.  The  great  question  at 
issue,  then,  is  plainly  this :  Have  we  authority  to  use 
in  the  worship  of  God,  evangelical  songs  composed  by 
uninspired  men, — or  have  we  not  ?  The  author  of 
the  "Inquiry"  takes  the  affirmative,  and  pleads  that 
we  have  both  "precept  and  precedent,"  as  our  author- 
ity. To  the  examination  of  his  "examples"  or  "pre- 
cedents," we  now  proceed. 

The  first  "precedents"  to  which  the  venerable  au- 
thor refers  us,  are,  the  songs  of  Mary  and  Zacharias. 
"In  the  first  chapter  of  Luke,"  he  observes,  "we  have 
two  songs  of  praise  to  God,  one  by  Mary,  the  mother 
of  Jesus,  and  the  other  by  Zacharias,  the  father  of 
John  the  Baptist,  but  which  are  not  in  the  book  of 
Psalms."  The  reader  will  please  to  keep  in  mind 
what  it  is,  for  which  we  want  a  "precedent."  It  is 
a  "precedent"  to  prove  that  we  may  with  propriety 
compose  our  songs  of  praise,  drawing  the  matter  of 
them  from  the  New  Testament.  But  what  is  the  fact 
with  regard  to  the  examples  to  which  we  are  referred? 
Have  we  here  an  example  of  an  uninspired  man  com- 
posing a  song  of  praise  to  be  employed  in  the  worship 
uf  God?  Nothing  like  it!  We  here  behold  two  in- 
dividuals who,  under  a  divine  impulse,  give  expression 
to  the  gratitude  of  their  hearts  in  a  song  of  praise,  "as 
the  Spirit  gave  them  utterance."  And  I  would  re- 
spectfully ask, — Did  Mary  and  Zacharias  draw  their 
songs  of  praise  from  the  New  Testament?  Why,  so 
far  from  being  drawn  from  it — that  is,  so  far  from  be- 
ing composed  of  materials  gathered  out  of  the  New 


DR.    PRESSLY    ON    PSALMODY. 


43 


Testament,  these  songs  are  a  part  of  that  sacred  book. 

These  "precedents,"  I  admit,  clearly  prove,  that 
any  individual  who  is  "filled  with  the  Holy  Ghost," 
may  give  utterance  to  the  sentiments  of  a  grateful 
heart,  in  such  terms  as  he  may  be  directed  by  the 
Spirit  of  inspiration  to  employ.  But  what  have  such 
examples  to  do  with  the  question  at  issue  ?  We  want 
a  "precedent"  which  will  warrant  the  conclusion,  that 
an  uninspired  man  may  prepare  songs  of  praise  to  be 
employed  in  the  worship  of  God.  But  the  "  prece- 
dents "  to  which  we  are  referred,  are  examples  in 
which  individuals,  divinely  inspired,  spake  as  they 
were  moved  by  the  Holy  Ghost.  I  would  then  appeal 
to  every  intelligent  reader,  while  Ijsay  that  such  "pre- 
cedents" give  no  autliority  whatever  to  any  man  not 
endowed  with  the  Spirit  of  inspiration,  to  take  upon 
himself  the  office  of  composing  songs  of  praise  to  he 
employed  in  the  Avorship  of  God,  no  matter  whether 
he  draw  his  materials  from  the  New  or  from  the  Old 
Testament. 

Though,  for  the  purpose  of  giving  all  the  force  to 
the  author's  argument,  which  under  the  most  favora- 
ble view  can  be  claimed  for  it,  and  at  the  same  time 
to  show  the  inconclusiveness  of  his  reasoning,  I  have, 
in  conformity  with  his  example,  spoken  of  these  de- 
vout efiusions  of  Mary  and  Zacharias,  as  songs,  yet, 
in  reality  they  are  not  5  properly  so  denominated. 
These  pious  individuals  were  not  engaged  in  singing 
praise  to  God.  They  are  not  represented  as  giving 
utterance  to  the  emotions  of  a  grateful  heart  in  a  song 
of  praise.  But  deeply  penetrated  with  a  sense  of  the 
divine  goodness  and  condescension,  and  prompted  by 
the  Holy  Spirit  they  give  expression  to  the  joyful 
emotions  of  their  hearts  in  appropriate  language. 
Mary  said,  "My  soul  doth  maornify  the  Lord,  and  my 
4 


44  DR.    PRESSLY    ON    PSALMODY. 

spirit  hath  rejoiced  in  God  my  Savior."  And,  "Za- 
charias  was  filled  with  the  Holy  Ghost,  and  prophe- 
sied saying,  Blessed  be  the  Lord  God  of  Israel  for  he 
hath  visited  and  redeemed  his  people."  These  are 
not  songs  of  praise,  and  consequently  have  no  bearing 
upon  the  question,  whether  an  uninspired  individual 
has  authority  to  prepare  a  song  of  praise  to  be  em- 
ployed in  the  worship  of  God. 

But  there  are  other  "precedents."  The  venerable 
author  adds — "  There  are  in  the  book  of  Revelation, 
three  songs  of  praise  to  God,  the  first  of  which  has 
been  sung  by  the  church — the  second  most  probably 
— and  the  third  will  be  sung."  To  this  remark  it 
might  be  sufficient  to  reply,  as  in  the  former  case,  that 
these  "precedents"  are  of  no  avail  in  settling  the 
point  in  dispute.  We  want  authority  to  justify  unin- 
spired men  in  composing  songs  of  praise  to  be  em- 
ployed in  the  worship  of  God.  But  do  the  "prece- 
dents" to  which  we  are  referred,  furnish  an  example 
of  any  such  thing?  Nothing  like  it!  The  songs  to 
which  the  venerable  author  calls  our  attention,  were 
not  composed  by  uninspired  men,  but  are  the  produc- 
tions of  the  Spirit  of  God.  We  call  for  authority  to 
justify  uninspired  men  in  preparing  songs  of  praise  to 
be  used  in  the  worship  of  God,  the  matter  of  which  is 
drawn  from  the  New  Testament;  and  the  "precedents" 
to  which  we  are  referred,  are  songs  of  inspiration,  not 
taken  from  the  New  Testament,  but  which  constitute 
a  portion  of  that  divine  volume.  It  will  be  admitted 
by  all  who  regard  the  Bible  as  the  word  of  God,  that 
the  songs  which  are  recorded  in  the  book  of  the  Rev- 
elation are  the  productions  of  the  Holy  Spirit ;  or  in 
other  words,  that  John,  who  is  the  author  of  them, 
spake  as  he  Avas  moved  by  the  divine  Spirit.  And 
no  one,  I  suppose,  will  deny  that  he  who  is  divinely 


DR.    PRESSLY    ON    PSALMODY.  45 

inspired,  may  give  utterance  to  the  emotions  of  a  joy- 
ful heart  in  such  a  song  of  praise  as  may  he  commu- 
nicated to  him  hy  the  Holy  Spirit.  And  thus  much, 
it  is  admitted,  these  "precedents"  fairly  prove.  But 
we  want  a  "precedent"  which  may  be  pleaded  by  a 
man  who  can  lay  no  claim  to  the  Spirit  of  inspiration, 
to  authorize  him  to  prepare  songs  of  praise  to  be  em- 
ployed in  the  worship  of  God.  We  call  for  an  ex- 
ample which  will  warrant  a  man,  without  a  divine 
commission,  to  perform  such  a  service — to  furnish 
the  church  with  songs  of  praise  to  be  employed  in  the 
worship  of  God.  And  with  regard  to  such  authority 
or  warrant,  these  "precedents"  say  nothing. 

As  I  certainly  can  have  no  motive  to  misrepresent 
my  worthy  Father,  and  as  I  hope  that  my  object  in 
this  Review  is  not  simply  to  endeavor  to  achieve  a 
victory,  but  to  defend  what  I  regard  as  important 
truth,  I  would  repeat,  that  one  part  of  his  design  in 
referring  to  these  "precedents,"  is,  to  show  that  there 
are  songs  in  Scripture  which  are  not  contained  in  the 
book  of  Psalms.  And  the  conclusion  which  he  would 
draw  from  this  undisputed  fact,  is,  that  the  other 
Scripture  songs  may  be  employed  in  the  worship  of 
God  with  the  same  propriety  as  those  which  are 
found  in  the  book  of  Psalms.  The  validity  of  this 
conclusion,  we  propose  in  due  time  to  examine.  But 
the  great  design  of  the  author  is  to  prove  that  we  have 
authority  to  use  in  the  worship  of  God,  songs  com- 
posed by  uninspired  men,  the  matter  of  which  has 
been  drawn  from  the  Bible,  and  in  an  especial  man- 
ner, from  the  New  Testament.  And,  as  I  understand 
him,  the  leading  object  of  his  "precept  and  prece- 
dents," is  to  establish  this  position.  If  this  is  not 
his  main  design,  I  have  misunderstood  him,  and  will 
be  corrected. 


46  DR.    PRESSLY    ON    PSALMODY. 

But  how  can  there  be  any  mistake  with  regard  to 
this  matter  ?  No  one  will  pretend  that  the  three  hun- 
dred and  sixty-five  hymns  of  Dr.  Watts,  or  the  great- 
er number  recently  adopted  by  the  General  Assembly 
of  the  Presbyterian  church,  are  contained  in  either  the 
Old  or  New  Testament.  All  that  their  most  sanguine 
admirers  will  plead  for,  is,  that  the  matter  of  these 
hymns  has  been  taken  from  the  Scriptures.  I  sup- 
pose my  venerable  Father  would  hardly  venture  even 
thus  far.  For  example — is  the  following  verse  of  the 
first  hymn  of  the  second  book  drawn  from  the  New 
Testament? 

*'God  builda  and  guards  the  British  throne. 
And  makes  it  gracious  like  his  ownj 
Makes  our  successive  princes  kind, 
And  gives  our  dangers  to  the  wind." 

Will  our  venerable  Father  cite  the  chapter  and 
verse  from  which  this  hymn  is  drawn  ? 

But  the  most  that  any  will  maintain,  is,  that  the 
matter  of  these  hymns  has  been  taken  from  the  Scrip- 
tures ;  the  hymns  themselves  have  been  composed  by 
uninspired  men,  who  thus  far  have  failed  to  show  that 
the  Head  of  the  church  ever  gave  them  a  commission 
to  perform  this  sendee.  And  let  it  be  particularly  re- 
marked, these  hymns  are  not  the  word  of  God,  but 
are  a  human  exhibition  of  what  is  supposed  to  be 
taught  in  the  Avord  of  God. 

To  satisfy  the  reader  that  I  have  not  mistaken  the 
author's  design,  I  would  call  his  attention  to  what  is 
said  in  relation  to  the  songs  recorded  in  the  book  of 
the  Revelation.  "  A  question  natm-ally  presents  itself 
here,  the  correct  answer  to  which  goes  far,  we  think, 
in  deciding  the  disputed  point,  whence  we  are  to  draw 
our  songs  of  praise  to  God.     The  question  is,  where 


DR.    PRESSLY    ON    PSALMODY.  47 

did  the  church  militant  on  earth,  and  the  church  tri- 
umphant in  heaven,  get  the  subject-matter  of  the  pre- 
ceding song-s  ? "  The  reader  is  desired  to  notice  par- 
ticularly, that  the  question  as  propounded  by  my  ven- 
erable Father,  is  not,  where  did  the  church  get  these 
songs?  but,  where  did  she  get  the  ^'•subject-matter''^ 
of  these  songs  ?  The  great  point,  then,  for  v/hich  the 
author  contends,  is  not  for  the  use  of  the  songs  of 
Scripture  merely,  but  for  the  use  of  songs,  the  "  sub- 
ject-matter" of  which  is  drav/n  from  the  Scriptures, 
and  especially  from  the  New  Testament. 

In  reply  to  his  own  question,  where  did  the  church 
get  the  "subject-m.atter"  of  the  songs  referred  to?  the 
author  gives  the  following  ansvv^er  :  "  Assuredly  not 
from  the  book  of  Psalms ;  for  Christ  is  no  v/here  rep- 
resented in  that  book,  as  a  Lamb  slain,  and  redeem- 
ing his  people  by  his  blood ;  but  from  such  expres- 
sions in  the  New  Testament  as  these :  '  We  have  re- 
demption through  his  blood,'"  &c.  With  the  ven- 
erable author  I  cordially  concur  in  opinion,  that  the 
^'■correct  answer ^^  to  this  question,  will  "go  far  in 
deciding  the  disputed  point."  I  am  even  prepared  to 
go  further,  and  say, that  the  "correct  answer"  to  this 
question,  would  completely  terminate  the  controvert 
sy.  But  with  all  due  deference,  I  must  be  permitted 
to  doubt  whether  my  Father  has  given  the  "  correct 
answer."  The  question  is,  "where  did  the  church 
get  the  subject-matter  of  the  songs"  contained  in  the 
book  of  the  Revelation?  I  answer, — the  subject-mat- 
ter of  these  songs  was  taken  neither  from  the  Old  Tes- 
tament nor  from  the  New ;  but  the  songs  themselves 
were  given  to  the  church  by  the  Holy  Spirit,  and  are 
a  part  of  the  sacred  volume.  And  I  suppose  that 
M'hen  the  Holy  Spirit  is  pleased  to  communicate  to 
his  church,  bv  the  ministrv  of  one  of  his  servants,  a 
4*  " 


48  DR.    PRESSLY    ON   PSALMODY. 

song  of  praise  to  be  employed  in  the  worship  of  God, 
no  one  will  deny  that  she  may  with  propriety  use  it. 
But  it  is  a  very  different  thing  for  a  man  of  his  own 
accord,  in  the  exercise  of  his  own  powers,  to  collect 
the  "subject-matter"  of  a  song-  from  the  Scriptures, 
and  give  it  to  the  church  to  be  employed  in  the  wor- 
ship of  God.  That  the  Holy  Spirit  may  give  to  the 
church  a  song  of  praise,  Avhenever  in  his  inhnite  wis- 
dom he  shall  think  proper,  we  certainly  have  no  dis- 
position to  deny.  But  when  a  fallible  and  erring 
man,  not  "moved  by  the  Holy  Ghost,"  undertakes  to 
perform  such  a  service,  and  thus,  by  implication  at 
least,  maintains  that  the  psalms  and  hymns  and  songs 
of  Infinite  Wisdom  are  insufficient,  we  ask  respect- 
fully, "AVho  hath  required  this  at  your  hands?"" 
We  call  for  divine  authority. 

Such  then  are  the  "precept  and  the  precedents," 
which  the  venerable  author  furnishes,  as  authority  to 
justify  uninspired  men  in  composing  hymns  and  songs 
to  be  employed  in  the  worship  of  God.  And  after 
examining  them  with  care,  and  we  hope  with  a  desire 
to  come  to  a  correct  conclusion,  we  are  constrained  to 
pronounce  them  entirely  unsatisfactory.  The  great, 
and  to  us  insuperable  difficulty  in  the  way  of  employ- 
ing in  the  worship  of  God,  "  psalms  and  hymns  and 
spiritual  songs,"  composed  by  uninspired  men,  is  the 
want  of  divine  authority.  One  plain  precept  on  this 
subject,  would  remove  all  our  difficulty.  The  author 
gives  us  what  he  calls  a  plain  precept ;  but  when  we 
have  examined  it,  we  are  disappointed  in  finding  that 
instead  of  a  precept  to  uninspired  men,  to  compose 
psalms  and  hymns  and  songs  to  be  employed  in  the 
worship  of  God,  it  is  a  direction  to  christians  gener- 
ally, in  relation  to  singing  with  grace  in  their  hearts 
to  the  Lord.     The  author  in  the  next  place  produces 


DR.    PRESSLY    ON    PSALMODY.  49 

his  "precedents."  But  here  again  we  are  disappoint- 
ed. The  "precedents"  referred  to,  are  examples  of 
persons  filled  with  the  Spirit,  who  gave  expression  to 
the  joy  of  their  hearts  in  a  song  of  praise,  as  the 
Spirit  gave  them  utterance.  We  want  a  "  precedent," 
which  presents  to  our  view  an  example  of  an  unin- 
spired person  who,  with  divine  approbation,  prepared 
songs  of  praise  to  be  employed  by  the  church  in  the 
worship  of  God.  It  is  not  at  all  to  the  point,  to  refer 
us  to  such  cases  as  those  introduced  by  the  author  of 
the  "Inquiry."  They  are  examples  of  persons  un- 
der the  Spirit  of  inspiration  expressing  their  gratitude 
to  God  in  songs  of  praise.  To  those  then  who,  though 
they  lay  no  claim  to  inspiration,  yet  take  upon  them- 
selves the  office  of  preparing  songs  to  be  employed 
by  the  church  in  the  worship  of  God,  we  are  con- 
strained to  say,  "Who  hath  required  this  at  your 
hands?" 


50  DR.    PRESSLY    ON    PSALMODY. 


CHAPTER  V. 

An  Examination  of  some  of  the  Author's  Statements,  in  which 
he  uses  Language  scarcely  Recoucileable  with  the  Inspiration 
of  the  Book  of  Psalms. 

The  present  subject  of  inquiry  is,  Has  the  church 
a  right  to  employ  the  evangelical  compositions  of  un- 
inspired men,  in  the  celebration  of  God's  praise? 
Our  venerable  Father  pleads,  that  in  doing  so,  she 
has  both  "precept  and  precedent."  Could  the  chris- 
tian community  be  satisfied  on  this  point,  all  difficulty 
would  be  removed,  and  controversy  on  the  subject  of 
Psalmody  would  be  at  an  end.  We  have  endeavored 
to  examine  with  candor  and  impartiality,  the  "  precept 
and  precedents,"  which  the  author  has  brought  for- 
ward, and  we  are  constrained  to  say,  that  they  are 
entirely  unsatisfactory ;  that  they  do  not  in  any  degree 
remove  the  difhculty  which  lies  in  the  way  of  the  in- 
troduction of  an  uninspired  Psalmody  into  the  wor- 
ship of  God ;  and  in  so  far  as  we  are  capable  of  un- 
derstanding them,  they  leave  the  great  point  in  dispute 
untouched,  We  call  for  a  divine  "precept,"  to  au- 
thorize uninspired  men  to  compose  psalms  and  hymns 
and  spiritual  songs,  to  be  employed  in  the  worship  of 
God ;  and  the  venerable  author  produces  an  apostolic 
direction  addressed  to  christians  generally,  to  promote 
their  mutual  edification  by  singing  psalm.s  and  hymns 
and  spiritual  songs.      We  respectfully  ask  for  an  ex- 


DR.    PRESSLY    ON    PSALMODY.  51 

ample,  approved  of  God,  in  which  the  church  has 
employed  the  compositions  of  uninspired  men  in  the 
celebration  of  divine  praise ;  and  we  are  directed  to 
"precedents,"  in  which  individuals  filled  with  the 
Holy  Ghost,  gave  utterance  to  the  gratitude  of  their 
hearts  in  a  song  of  praise ;  and  to  examples  in  which 
the  church  celebrates  the  praise  of  her  exalted  King, 
in  a  song  of  inspiration.  May  we  not  then  say,  that 
if  neither  "precept  nor  precedents"  more  in  point 
can  be  produced,  the  cause  of  an  uninspired  psalmody 
in  the  worship  of  God,  is  unsustained  ? 

In  so  far  as  the  great  point  in  controversy  is  con- 
cerned, we  might  here  close  our  RevieAv.  There  is, 
however,  one  thing  which  has  forcibly  struck  our 
mind,  in  perusing  the  publications  which  have  ap- 
peared in  defence  of  the  cause  which  the  author  has 
espoused.  From  the  days  of  Dr.  Watts,  down  to  the 
present  time,  those  who  have  written  in  defence  of  an 
uninspired  psalmody,  have  generally,  as  it  appears  to 
me,  advanced  principles  which  strike  at  the  inspiration 
of  the  Scriptures.  And  though  I  know  that  my  wor- 
thy Father  venerates  and  loves  the  Bible,  and  though 
I  am  sure  that  he  would  abhor  the  idea  of  intention- 
ally offering  disrespect  to  the  word  of  God,  yet  he 
must  exercise  a  little  patience,  while  with  all  respect 
and  yet  with  all  plainness,  I  inquire  v/hether  he  has 
not  said  some  things  on  this  subject,  Avhich  are  hardly 
reconcileable  with  the  doctrine  of  the  plenary  inspira- 
tion of  the  Scriptures. 

On  page  213,  the  author  employs  the  following  lan- 
guage: "When  we  say  that  all  that  is  typical  and 
local  in  the  Psalms,  is  not  suited  to  Gospel  worship 
and  praise,  we  yet  cheerfully  and  unhesitatingly  say, 
that  whatever  is  devotional  and  preceptive,  is  highly 
suited  to  the  praises  of  God."     The  reader  will  ob- 


53  DR.    PRESSLY    ON    PSALMODY. 

serve,  that  according .  to  the  venerable  author,  there 
are  portions  of  the  Psahns  "  highly  suited  to  the 
praises  of  God;"  but  there  are  other  portions,  "not 
suited  to  Gospel  worship  and  praise."  But  are  not 
these  Psalms,  the  productions  of  the  Holy  Spirit? 
And  are  parts  of  them  not  suited  to  the  end  for  which 
they  were  given?  They  are  denominated  by  their 
divine  autlior,  Psalms,  or  songs  of  praise.  In  them 
the  praises  of  God  are  set  forth  in  such  a  manner  as 
seemed  proper  to  infinite  wisdom.  And  shall  man 
undertake  to  sit  in  judgment  upon  these  divine  hymns 
of  praise,  and  say  that  some  parts  of  them  are  highly 
suited  to  the  praises  of  God,  but  other  portions  of  them 
are  not  suited  to  the  purpose  of  praising  God  now, 
under  the  Gospel  dispensation?  And  how  is  the 
humble  christian  to  know  Avhat  parts  of  this  divine 
book  are  suited  to  the  purpose  of  praise  ?  And 
where  is  the  man  who  will  take  upon  himself  the  re- 
sponsible office,  of  saying  to  the  worshippers  of  God, 
'•''Here,  is  a  portion  of  this  divine  book,  which  you 
may  properly  sing ;  but  there,  is  a  part  which  is  '  local 
and  typical,'  which  is  '  not  suited  to  Gospel  worship 
and  praise.'  "  Is  it  Avith  the  word  of  God,  that  man 
will  presume  to  take  such  liberty  ?  Are  not  "  the 
words  of  the  Lord  pure  words,  as  silver  tried  in  a 
furnace  of  earth,  puriiied  seven  times  ?  "  Do  not  all 
who  are  taught  of  the  Lord,  say  with  one  heart  and 
with  one  voice,  "  How  sweet  are  thy  words  unto  my 
taste!  yea,  sweeter  than  honey  to  my  mouth."  "Thy 
word  is  very  pure  ;  therefore  thy  servant  loveth  it," 
And  yet  shall  it  be  said  that  parts  of  this  book  are 
well  suited  to  the  end  for  which  they  were  given,  but 
other  parts  are  not  ? 

That  we  may  see  in  a  proper  light  the  results  to 
which  such  a  principle  natiu'ally  leads,  let  us  for  a 


DR.    PRESSLV    OS    PSALMOlTl  53 

moment  apply  it  to  some  particular  Psalms.  I  sup- 
pose it  Mdll  be  admitted  that,  there  are  verses  of  the 
51st  Psalm,  "highly  suited  to  the  praises  of  God." 
"Have  mercy  upon  me,  0  God,  according-  to  thy 
loving-kindness  :  according  unto  the  multitude  of  thy 
tender  mercies,  blot  out  my  transgressions.  Hide  thy 
face  from  my  sins,  and  blot  out  all  mine  iniquities. 
The  sacrifices  of  God  are  a  broken  spirit :  a  broken 
and  a  contrite  heart,  O  God,  thou  wilt  not  despise." 
I  suppose  that  the  most  determined  opposers  of  what 
the  venerable  author  styles  a  "Jewish  Psalmody," 
would  admit  that  such  language  would  be  very  suita- 
ble for  a  christian  worshipper.  But  in  the  very  midst 
of  these  verses  we  iind  the  following:  "Purge  me 
with  hyssop,  and  I  shall  be  clean :  wash  me,  and  I 
shall  be  whiter  than  snow.  Then  shalt  thou  be 
pleased  with  the  sacrifices  of  righteousnesss,  with  burnt 
offering  and  whole  burnt-offering:  then  shall  they 
offer  bullocks  upon  thyie  altar."  Here  we  have  typi- 
cal language,  in  which  there  is  a  direct  reference  to 
the  ceremonies  and  sacrifices  of  the  law.  Now  will 
any  one  presume  to  say  that  these  verses  are  not 
suited  to  gospel  "worship  and  praise?"  Will  any 
mortal  man  venture  to  say  in  relation  to  this  divine 
Psalm,  that  there  are  verses  of  it  "highly  suited  to  the 
praises  of  God;"  but  there  are  others,  which  are  "not 
suited  to  gospel  worship  and  praise  ?"  Will  any  one 
collect  the  suitable  portions  of  this  song  of  inspiration, 
and  leave  out  the  rest,  and  give  the  song  which  he  has 
thus  prepared  in  an  improved  form,  to  the  church,  to 
be  sung  in  the  praise  of  God,  instead  of  that  which  is 
the  production  of  infinite  wisdom  ?  Will  any  one  do 
this,  did  I  say?  It  has  already  been  done.  Audit 
grieves  me  to  think  that  my  venerable  Father  should 
use  language  which  would  seem  to  countenance,  what 


45  DR.    PRESSLY    ON    PSALMODY. 

I  think  must  be  reg-arded  as  a  presumptuous  undertak- 
ing. Dr.  Watts,  in  his  "  Psahns  of  David  imitated  in 
the  language  of  the  New  Testament,"  has  omitted  the 
parts  which  he  considered  unsuitable  for  "gospel  wor- 
ship and  praise;"  and  in  the  7th  verse,  instead  of 
employing  the  language  of  inspiration,  he  not  only 
departs  from  it,  but  introduces  a  testimony  with  regard 
to  the  insufficiency  of  the  rites  and  ceremonies  of  the 
law.  The  verse  in  question,  as  rendered  in  our  me- 
trical version,  reads  thus : 

"Do  thou  with  hyssop  sprinkle  me, 

I  sliall  be  cleansed  so  : 
Yea,  wash  thou  me,  and  then  I  shall 

Be  whiter  than  the  snow." 

But  Watts  gives  us  the  following-  improvement: 

*'No  bleeding  bird,  nor  bleeding  beast, 
Nor  hyssop  branch,  nor  sprinkling  priest, 
Nor  running  brook,  nor  flood,  nor  sea, 
Can  wash  the  dismal  stain  away." 

And  to  his  improvement  he  subjoins  the  following 
note  :  "Since  the  Psalmist  seems  to  refer  to  the  branch 
of  hyssop,  sprinkling  the  blood  of  the  bird,  and  the 
running  water, — Lev.  14:  51, — I  have  here  enlarged 
upon  the  insufficiency  of  all  those  rites,  for  the  clean- 
sing of  sin,  which  is  the  leprosy  of  the  soul."  I  will 
now  appeal,  not  to  the  prejudices,  but  to  the  sober  re- 
flection of  all  God's  people,  who  regard  the  words  of 
the  Lord  as  pure  words,  while  I  ask,  Does  not  that 
man  cast  an  unbecoming  imputation  upon  the  Spirit 
of  infinite  wisdom,  who  presumes  to  set  aside  the  lan- 
guage and  sentiment  of  inspiration,  and  introduce  in 
their  stead,  something  which  he  regards  as  more  suit- 


DR.    PRESSLY    ON    PSALMODY.  65 

able  ?  The  language  of  the  inspired  Psalm  presents 
to  us  a  prayer  addressed  to  God.  "  Purge  me  with 
hyssop,  and  I  shall  be  clean :  wash  me,  and  I  shall  be 
whiter  than  snow."  But  instead  of  a  petition  ad- 
dressed to  God  for  spiritual  cleansing,  Watts  proposes 
to  improve  the  original  by  turning  it  into  a  testimony 
in  relation  to  the  insufficiency  of  the  rites  of  the  law. 
It  is  not  for  the  sprinkling  of  the  priest,  nor  for  the 
literal  application  of  hyssop,  that  we  are  here  taught 
by  the  Holy  Spirit  to  pray.  The  language  is  mani- 
festly figurative,  and  is  just  as  suitable  for  the  christ- 
ian worshipper  now,  as  it  M'as  for  the  believer  in  the 
days  of  David.  And  in  employing  the  language  of 
this  petition  now,  those  who  are  taught  by  the  Spirit 
of  God,  use  it  in  the  very  same  sense  in  which  it  was 
employed  from  the  beginning.  We  are  here  taught 
to  praise  God,  by  acknowledging  our  own  sinfulness 
and  our  dependence  on  God  for  pardon  of  sin  and  pu- 
rification from  moral  defilement;  and  by  looking  in 
the  exercise  of  faith  for  spiritual  cleansing  through  the 
blood  of  Jesus,  applied  by  the  Holy  Spirit. 

The  unwarrantableness  of  the  liberty  thus  taken 
with  the  w^ord  of  God,  will  more  clearly  appear  when 
it  is  considered  that  in  another  part  of  this  very  Psalm, 
the  Holy  Spirit  has  done  in  the  way  which  he  thought 
proper:  the  thing  w^hich  Dr.  Watts  has  done  in  this 
verse.  "Thou  desirest  not  sacrifice,  else  would  I 
give  it:  thou  delightest  not  in  burnt-oirerings."  Here 
is  a  divine  testimony  with  regard  to  the  insufficiency 
of  the  rites  of  the  laAv.  But  this  it  seems  w^as  not 
sufficient.  And  Dr.  Watts,  in  his  improvement,  has 
thought  proper  to  introduce  another  testimony  as  to 
the  insufficiency  of  the  legal  rites,  where  the  Holy 
Spirit  teaches  us  to  look  to  God  for  spiritual  cleansing. 
5 


66  DR.    PRESSLY    ON    PSALMODY* 

And  I  ask  again,  is  not  this,  to  cast  an  unworthy  re- 
flection on  the  Spirit  of  inspiration? 

The  reader  will  please  to  observe,  that  the  question 
is  not,  whether  the  sentiment  contained  in  Watts'  im- 
provement is  scriptural.  It  is  doubtless  the  doctrine 
of  the  Bible,  that  the  typical  rites  of  the  law  could 
not  make  atonement  for  sin.  They  were  not  ordained 
for  this  purpose ;  and  this  was  always  understood  by 
the  church  of  God.  But  our  objection  is,  that  it  was 
not  the  desig-n  of  the  Holy  Spirit  in  this  particular 
verse,  to  teach  the  sentiment  contained  in  Watts'  im- 
provement. And  by  leaving  out  the  petition  addressed 
to  God  for  spiritual  cleansing,  and  putting  in  its  stead 
a  declaration  with  regard  to  the  insufficiency  of  the 
rites  of  the  law,  does  he  not  practically  declare,  that 
the  work  of  God  needs  to  be  mended?  Here  is  a 
divine  song — a  song  which  is  confessedly  the  produc- 
tion of  the  Spirit — in  which  the  praises  of  God  are 
set  forth  in  such  language  and  sentiments,  as  the  Spirit 
of  infinite  wisdom  thought  proper  to  employ.  And 
yet  man,  who  is  "of  yesterday  and  knows  nothing," 
presumes  to  make  out  of  it  an  improved  song  for  the 
use  of  the  church,  in  which  some  portions  of  the  in- 
spired psalm  are  left  out,  as  not  suited  to  gospel  wor- 
ship and  praise ;  and  other  portions  are  changed,  as 
to  him  seemed  proper. 

I  have  thus  referred  to  Watt's  Psalms,  for  the  pur- 
pose of  illustrating  the  practical  bearing  of  our  author's 
remark,  as  I  suppose  w^e  have  here  an  exemplification 
of  his  principle.  The  principle  is,  that  "all  that  is 
typical  and  local  in  the  Psalms,  is  not  suited  to  gos- 
pel worship  and  praise;"  but  there  are  other  parts 
"highly  suited  to  the  praises  of  God."  And  as  the 
venerable  author  approves  of  and  uses  W^atts'  Psalms, 
I  think  he  will  consider  it  perfectly  fair,  to  examine 


DR.    PRESSLY    ON    PSALMODY.  57 

the  character  and  tendency  of  his  principle,  as  it  is 
exemplified  by  Watts.  And  I  would  ag^ain  seriously 
ask  the  reader,  is  it  not  making  free  with  the  word  of 
God  ?  Is  it  not  laying  unhallowed  hands  upon  that 
which  is  sacred,  to  take  up  a  Psalm  given  by  inspira- 
tion of  God,  and  leave  out  parts  of  it  as  unsuited  to 
gospel  worship  and  praise,  and  change  the  meaning 
and  design  of  other  parts,  and  then  give  it  to  the  church 
to  be  sung  in  the  praise  of  God,  instead  of  the  songs 
of  the  Spirit?  I  protest  against  all  ungenerous  insin- 
uations, with  regard  to  the  "proselyting  effect"  of 
what  we  write.  I  speak  to  those  whose  language  is, 
"  Thy  word  is  very  pure  ;  therefore  thy  servant  loveth 
it."  I  speak  as  to  wise  men:  judge  ye  what  I  say. 
Another  example  of  the  use  of  language  on  the  part 
of  the  venerable  author,  which,  I  humbly  conceive, 
tends  to  cast  an  unworthy  reflection  upon  the  Spirit 
of  inspiration,  is  furnished  by  the  application  which 
he  makes  of  the  phrase,  "a  Judaizing  Christianity." 
On  page  209,  the  author  introduces  the  objection, — 
"  The  book  of  Psalms  contains  inspired  songs ;  but 
hymns  are  the  productions  of  uninspired  men."  With 
regard  to  this  objection,  he  remarks — "  This  objection, 
as  stated,  is  plausible,  and  by  its  plausibility  has  done 
more  to  unhinge  the  minds  of  well-meaning  but  weak 
persons,  and  to  enlist  them  under  the  standard  of  a 
Judaizing  Christianity,  than  any  thing  else  that  has 
been  said  or  written."  And  with  my  Father's  per- 
mission, I  will  add,  that  this  objection  will  exert  a 
powerful  influence  on  the  minds  of  the  strong,  as  well 
as  the  ^'"weak^''  so  long  as  there  remains  in  the  church 
of  God,  enlightened  reverence  for  the  divine  word. 
But  our  present  concern  is  with  the  phrase,  "  a  Juda- 
izing Christianity."  What  then  is  the  import  of  the 
phrase  ? 


5®  DR.    PRESSLY    ON    PSALMODY. 

Ill  apostolic  days  the  church  was  greatly  troubled 
with  Judaizing  teachers,  whose  object  was  to  incor- 
porate Judaism  and  Christianity  into  one  system ;  and 
thus  they  preached  another  Gospel.  "  They  taught 
the  brethren,  Except  ye  be  circumcised  after  the  man- 
ner of  Moses,  ye  cannot  be  saved."  The  error  of 
the  Judaizing  teachers  was  fundamental,  and  subverted 
the  Gospel.  It  taught  men  to  place  the  institutions 
of  the  law  in  the  room  of  the  atonement  of  Christ, 
and  to  rely  on  them  for  acceptance  with  God,  instead 
of  founding  all  their  hopes  upon  the  sacrifice  of  Christ. 

A  Judaizing  Christianity,  then,  I  understand  to 
be  such  a  system  as  the  Judaizing  teachers  of  old  en- 
deavored to  introduce,  which  is  at  variance  with  the 
Gospel.  This,  I  suppose,  is  the  sense  in  which  all 
will  understand  it.  And  if  the  venerable  author  does 
not  use  it  in  this  sense,  I  think  we  have  ground  to 
complain,  that  he  has  employed  without  explanation, 
an  opprobrious  phrase,  which,  according  to  its  ordi- 
nary meaning,  casts  a  severe  reflection  on  his  brethren. 

Who  are  they,  then,  who  are  endeavoring  "to  en- 
list weak  but  well-meaning  persons,  under  the  standard 
of  a  Judaizing  Christianity  :  "  Not  those  who  would 
incorporate  the  rites  of  Judaism  Avith  the  institutions 
of  the  Gospel !  Not  those  who  would  teach  men  to 
rely  upon  the  sacrifices  of  the  law,  instead  of  the  pro- 
pitiation of  Jesus  Christ!  But  those  who  plead  for 
the  use  of  the  psalms  and  hymns  and  spiritual  songs 
which  God  has  provided  for  his  church,  to  the  exclu- 
sion of  the  compositions  of  uninspired  men.  And  is 
this  not  an  unworthy  imputation  upon  the  word  of 
God?  Is  it  not  virtually  saying,  that  to  use  in  the 
praise  of  God,  the  songs  which  he  has  himself  provi- 
ded, has  a  tendency  to  introduce  a  "Judaizing  Christ- 
ianity," a  system  at  variance  with  the  Gospel?     I 


DR.    PRESSLY    ON    PSALMODY.  59 

appeal  to  the  sol)er  reflection,  not  of  "  the  well-mean- 
ing but  weak,"  but  of  the  intelligent  christian,  who 
loves  God's  word  and  bows  to  its  authority, — is  not 
an  indignity  ofl'ered  to  the  Spirit  of  inspiration,  when 
the  use  of  those  sacred  songs  of  whieh  he  is  the 
author,  is  represented  as  having  a  tendency  to  promote 
a  "Judaizing  Christianity?" 

The  reader  will  please  to  observe,  that  I  do  not  im- 
pute to  my  venerable  Father,  intentional  disrespect  to 
the  word  of  God  or  to  its  author.  Far  from  it !  I 
believe  that  he  reverences  that  word.  But  I  am  sorry 
that,  in  defence  of  the  principle  for  which  he  contends, 
he  finds  it  necessary  to  employ  language  which,  ac- 
cording to  its  plain  import,  I  must  consider  as  inconsis- 
tent with  a  due  regard  for  the  Author  of  inspiration. 
If  the  use  of  the  songs  of  inspiration  in  the  worship 
of  God,  tends  to  promote  the  cause  of  a  Judaizing 
Christianity,  is  not  this  virtually  charging  the  word  of 
God  with  a  pernicious  tendency  ?  And  when  men 
have  brought  themselves  to  the  conclusion,  that  the 
use  of  songs  contained  in  the  book  of  Psalms,  tends  to 
introduce  a  system  subversive  of  the  gospel,  can  they 
regard  these  songs  as  given  by  inspiration  of  God  ? 

The  reader  is  requested  to  attend  to  another  remark 
of  the  venerable  author,  in  relation  to  the  book  of 
Psalms,  Avhich  does  not  seem  to  me  to  be  consistent 
with  that  respect  which  is  due  to  the  productions  of 
the  Spirit  of  God.  He  observes,— page  203,—"  We 
will  add  only  on  this  point,  that  had  the  churches  of 
the  Reformation  used  the  book  of  Psalms  only,  until 
this  day,  we  would  not  have  had  any  evidence  that 
they  are  delivered  from  the  dominant  power  of  the 
Man  of  sin,  as  there  is  no  Psalm  in  that  collection 
which  can  be  called,  'the  song  of  Moses  and  ot 
tlie  Lamb.'  "  If  this  remark  is  well  founded,  it  would 
5* 


60  DR.    PRESSLY    ON    PSALMODY. 

appear  that  the  book  of  Psalms,  as  a  collection  of  di- 
vine songs,  is  very  defective ;  and  that  those  churches 
which  confine  themselves  to  the  use  of  these  Psalms, 
can  have  no  evidence  of  their  deliverance  from  the 
domination  of  the  Man  of  sin.  And  yet  it  is  certain 
that  God  himself  is  the  author  of  this  precious  collec- 
tion of  songs.  In  them  the  church  is  taught  by  the 
Spirit  of  love,  of  grace  and  of  truth,  how  to  celebrate 
the  praises  of  her  God.  This,  moreover,  is  the  only 
book  of  Psalms  Avhich  God  has  given  to  his  church. 
And  yet,  according  to  our  venerable  author,  if  the 
church  had  confined  herself  to  the  use  of  these  songs 
which  God  has  provided  for  her,  she  would  have  had 
no  evidence  of  her  deliverance  from  the  dominant 
power  of  the  Man  of  sin !  And  why  ?  Because 
"  there  is  no  Psalm  in  that  collection  that  can  be  called 
the  song  of  Moses  and  of  the  Lamb."  It  would  ap- 
pear then,  according  to  our  author,  that  it  cannot  be 
known  that  the  church  is  delivered  from  the  power  of 
the  Man  of  sin,  until  she  sings  a  song  bearing  the  title, 
"the  Song  of  Moses  and  of  the  Lamb."  The  book 
of  Psalms  is  full  of  such  matter  of  praise,  as  is  con- 
tained in  this  song ;  but  it  is  admitted  that  there  is  not 
in  this  collection,  a  Psalm  which  is  called  "  the  song 
of  Moses  and  of  the  Lamb."  AVhether  there  are  not 
many  of  the  Psalms  which,  with  propriety,  may  be 
called  "the  song  of  Moses  and  of  the  Lamb,"  accord- 
ing to  the  true  import  of  that  phrase,  is  another  ques- 
tion. AVhat  then  is  to  be  done  ?  If  there  is  not  in 
all  the  book  of  Psalms,  one  song  which  can  with  pro- 
priety be  called  "  the  song  of  Moses  and  of  the  Lamb," 
what  is  to  be  done  to  supply  this  deticiency  ?  Dr. 
Watts  has  performed  the  important  service,  and  has 
given  to  the  church  "  the  song  of  Moses  and  of  the 
Lamb,"  in  his  collection  of  Hvmns,  Book  1st,  Hvmn 


DR.    PRESSLY    ON    PSALMODY.  61 

56  The  reader  will  please  to  turn  aside  for  a  moment 
and  examine  it.  The  first  verse  is  in  the  following 
words : 

"We  sing  the  glories  of  thy  love  ; 

We  sound  the  dreadful  name  ; 
The  christian  church  unites  the  songs 

Of  Moses  and  the  Lamb," 

Will  the  venerable  author  permit  me,  with  all  due  re- 
spect, to  ask  the  question,  do  you  really  believe  that 
God  ever  appointed  such  a  verse  to  be  sung-,  as  a  part 
of  "  the  song  of  Moses  and  of  the  Lamb  ? "  Is  it  right 
for  any  man  to  presume  to  prefix  the  title,  "the  song 
of  Moses  and  of  the  Lamb,"  to  such  a  verse  ? 

But  let  us  proceed  in  the  examination  of  this  hymn. 
The  last  two  verses  are  the  following : 

*'Great  Babylon,  that  rules  the  earth, 

Drunk  with  the  martyrs'  blood  ; 
Her  crimes  shall  speedily  awake 

The  fury  of  our  God. 
The  cup  of  wrath  is  ready  mixed, 

And  she  must  drink  the  dregs: 
Strong  is  the  Lord,  her  sovereign  Judge, 

And  shall  fulfil  the  plagues." 

If  the  reader  will  compare  dicse  verses  with  the  in- 
spired "song  of  Moses  and  of  the  Lamb,"  the  contents 
of  which  are  recorded  in  the  15th  chapter  of  the  Rev- 
elation, he  \\i\\  see  that  they  must  be  set  down  under 
the  head  of  human  improvements.  Watts'  "  song  of 
Moses  and  of  the  Lamb,"  contains  five  verses.  Three 
out  of  the  five  are  not  found  in  the  song  recorded  in 
the  Revelation.  The  other  two  leave  out  a  very  im- 
portant clause  of  the  song :  "  All  nations  shall  come 
and  worship  before  thee."  Whether  these  words 
were  passed  over,  as  not  suited,  in  the  judgment  of 


62  DR.    PRESSLY    ON    PSALMODY. 

the  author,  to  Gospel  worship  and  praise,  it  is  not  my 
province  to  determine. 

I  would  then  ask  again,  seriously  and  respectfully, 
Is  not  an  unworthy  reflection  cast  upon^the  Author  of 
inspiration,  by  receiving  such  a  hymn,  as  "  the  song 
of  Moses  and  of  the  Lamb  ? " 

The  reader  is  now  requested  to  examine  this  song 
of  Moses  and  of  the  Lamb,  as  recorded  by  the  pen  of 
inspiration,  and  compare  it  with  many  of  the  divine 
songs  contained  in  the  book  of  Psalms,  that  he  may 
see  how  exact  is  the  coincidence  between  them,  both 
in  language  and  in  sentiment.  "  Great  and  marvel- 
lous are  thy  works.  Lord  God  Almighty;  just  and 
true  are  thy  ways,  thou  King  of  saints.  Who  shall 
not  fear  thee,  O  Lord,  and  glorify  thy  name  ?  for  thou 
only  art  holy ;  for  all  nations  shall  come  and  worship 
before  thee;  for  thy  judgments  are  made  manifest." 
Such  is  the  song  of  Moses  and  of  the  Lamb,  as  con- 
tained in  the  book  of  the  Revelation.  And  it  cannot 
be  necessary  for  me  to  inform  those  who  are  in  any 
degree  familiar  with  the  Bible,  that  the  book  of  Psalms 
abounds^with  such  language  and  such  ascriptions  of 
praise  to  God.  Compare  with  the  language  of  this 
song,  the  following  examples,  selected  from  a  multi- 
tude which  may  be  found  in  the  book  of  Psalms : 
*'  Remember  his  marvellous  works  that  he  hath  done; 
his  wonders  and  the  judgments  of  his  mouth."  "He 
is  the  Lord  our  God:  his  judgments  are  in  all  the 
earth."  *  "  Zion  heard  and  was  glad;  and  the  daugh- 
ters of  Judah  rejoiced,  because  of  thy  judgments,  O 
Lord !  Among  the  gods  there  is  none  like  unto  thee, 
O  Lord  ;  neither  are  there  any  works  like  unto  thy 
works.     All  nations  whom  thou  hast  made,  shall  come 

*  Psalm  105  :  5,  7. 


DR.    PRESSLY    ON    PSALMODY.  63 

and  worship  before  thee,  ()  Lord,  and  shall  glorify  thy 
name.  For  thou  art  great,  and  doest  wondrous  things: 
thou  art  God  alone."* 

The  reader  will  please  to  observe,  that  in  these  and 
similar  examples  which  abound  in  the  book  of  Psalms 
we  have  not  only  the  sentiments,  but  to  a  remarkable 
extent,  the  identical  expressions  contained  in  the  song" 
of  Moses  and  of  the  Lamb.  And  I  would  respect- 
fully ask  the  author  of  the  "Liquiry,"  why  are  not 
the  divine  songs  contained  in  the  book  of  Psalms  ex- 
actly adapted  to  the  circumstances  of  the  church,  when 
called  to  celebrate  the  deliverance  which  God  had 
wrought  for  her,  since  they  employ  the  very  lan- 
guage, as  well  as  the  sentiments,  embraced  in  that 
song  which  she  is  represented  as  singing  ? 

But  it  seems  not  a  little  remarkable,  that  an  author 
so  well  informed,  should  attempt  to  build  an  argument 
of  such  importance  upon  figurative  language,  the  pre- 
cise import  of  which  it  may  be  difficult,  if  not  impos- 
sible to  determine.  As  he  well  knows,  symbolical 
language  is  employed  generally  throughout  the  book 
of  the  Revelation.  Whatever  may  be  the  precise  rea- 
son for  the  peculiar  designation  of  this  song,  "the  song 
of  Moses  and  of  the  Lamb,"  it  will  I  suppose  be  ad- 
mitted on  all  hands,  that  the  language  is  figurative. 
The  venerable  author  might  then  with  the  same  pro- 
priety argue,  that  we  can  have  no  evidence  of  the  de- 
liverance of  the  church  from  the  dominant  power  of 
the  Man  of  sin,  until  she  is  seen  standing  on  a  sea  of 
glass,  having  the  harps  of  God,  while  celebrating  his 
praise,  as  to  say  that  we  could  have  no  evidence  of 
such  a  deliverance,  until  the  church  actually  sings  a 
song  bearing  the  literal  title,  "the  song  of  Moses  and 

♦Psalm  86:  8—10. 


64  DR.    PRESSLY    0\    PSALMODY. 

of  the  Lamb."  In  truth,  if  any  argument  bearing^ 
upon  the  subject  of  Psahnody,  can  be  drawn  legiti- 
mately from  this  scriptural  fact,  it  is  entirely  in  our 
favor.  The  church  here  under  the  glories  of  the  Gos- 
pel dispensation  is  represented  as  celebrating  the- 
praise  of  her  exalted  King  in  the  very  language  em- 
ployed by  the  church  under  the  former  dispensation.. 
And  as  the  church  of  God  is  one,  under  every  dis- 
pensation,— as  she  has  always  had  one  and  the  same 
Lord  and  King, — those  soilgs  in  which  the  Holy  Spi- 
rit formerly  taught  the  church  to  celebrate  the  praises. 
of  her  God  and  Savior,  will  always  be  appropriate. 
He  is  the  same  yesterday,  to-day,  and  forever,  and  so 
is  his  praise. 

Another  example  of  the  use  of  what  I  must  regard 
as  improper  language  with  regard  to  the  book  of 
Psalms,  and  Avhich  has  a  tendency  to  produce  the  im- 
pression that  some  of  these  sacred  songs  are  not  suit- 
ed to  the  purpose  for  which  they  were  given,  is  fur- 
nished by  the  author,  when  he  speaks  of  certain  "parts 
of  the  book  of  Psalms,  which  are  typical."  "It  is," 
he  observes,  "something  like  an  insult  to  the  human 
understandinof,  in  this  age  of  the  world,  to  say  that 
those  parts  of  the  book  of  Psalms  which  are  typical, 
are  as  well  suited  for  praising  God,  as  various  por- 
tions of  the  New  Testament.  It  is  saying,  that  the' 
type  is  as  clear  as  the  thing  typified."  But,  he  adds,. 
"It  is  well  known  that  every  thing  under  the  Jewish 
dispensation,  is  called  the  shadow  of  good  things  to 
come."  According  to  our  author,  then,  it  would  seem 
to  follow,  that  as  "parts  of  the  book  of  Psalms  are  "ty- 
pical," these  have  vanished  away  since  the  substance 
has  appeared ;  and  consequently,  such  Psalms  are  no 
more  proper  to  be  used  by  the  church  of  God  now, 
than  the  types  and  ceremonies  of  the  law  ! 


DR.    PRESSLY    ON    PSALMODY.  65 

To  such  reasoning  I  would  reply,  that  granting  the* 
premises  to  be  correct,  the  conclusion  would  follow, 
if  any  of  the  Psalms,  or  parts  of  them,  are  among  the 
types  of  the  legal  dispensation,  then,  beyond  contro- 
versy, they  have  vanished  away  with  the  rest  of  those 
rites  which  were  the  shadow  of  good  things  to  come. 
But  is  it  true  that  any  of  the  Psalms,  or  parts  of  them, 
are  types?  Is  it  consistent  with  the  word  of  C4od  to 
represent  the  Psalms,  or  parts  of  them,  as  being  in- 
cluded among  those  typical  things  under  the  Jewish 
dispensation,  which  are  called  "the  shadow  of  things^ 
to  come?"  Typical  expressions  are  doubtless  fre- 
quently employed  in  these  divine  songs ;  but  the 
Psalms  are  not  types.  Language  abounds  in  the 
book  of  Psalms,  Mdiich  conveys  an  allusion  to  the 
rites  and  ceremonies  of  the  law,  but  will  any  one  pre- 
tend to  say,  that  any  of  the  Psalms  themselves  are 
among  "the  shadows  of  good  things  to  come?" 

With  all  due  respect  for  the  venerable  author,  I 
must  be  permitted  to  say  that,  in  this  instance,  there 
is  a  strange  confounding  of  things  essentially  disftinct.- 
Types  and  typical  expressions  are  regarded  as  the 
same  thing,  whereas  there  is  between  them  an  obvious 
and  important  distinction.  After  the  types  have  van- 
ished away,  and  those  typical  institutions  which  were 
the  shadow  of  good  things  to  come,  have  no  longer  a 
place  among  the  ordinances  of  the  church,  typical  lan- 
guage, which  conveys  an  aihision  to  them,  may  pro- 
perly be  used.  And  accordingly,  even  in  the  New 
Testament,  typical  language  is  often  employed  in  com- 
municating instruction  with  regard  to  the  worship  of 
God.  A  pertinent  example  is  furnished  by  a  passage 
of  Scripture,  which  the  author  himself  has  introduced, 
and  which  he  seems  to  think  it  strange  that  we  have 
not  already  noticed :  "  Having  boldness  to  enter  into 


66  DR.    PRE  SSL  Y    ON    PSALMODY. 

the  holiest  by  the  blood  of  Jesus,  by  a  new  and  living 
way,  which  he  hath  consecrated  for  us  through  the 
vail,  that  is  to  say,  his  flesh;  and  having  an  high  priest 
over  the  House  of  God,  let  us  draw  near  with  a  true 
heart  in  full  assurance  of  faith,  having  our  hearts 
sprinkled  from  an  evil  conscience,  and  our  bodies 
tvashed  with  pure  water."  In  this  single  portion  of 
the  New  Testament  we  have  a  variety  of  typical  ex- 
pressions. Christians  are  represented  as  enjoying 
the  privilege  of  entering  into  the  holiest;  as  entering 
through  the  vail,  which  separated  the  holy  place  from 
the  holy  of  holies ;  as  having  a  high  priest  over  the 
house  of  God;  and  they  are  exhorted  to  draw  near, 
with  bodies  washed  ivith  pure  ivater.  Here  then  we 
have  typical  language ;  but  no  one  who  understands 
what  he  says,  will  maintain  that  the  apostle  employs 
types  which  are  "a  shadow  of  good  things  to  come." 
If  then  it  is  valid  reasoning  to  say  that,  because  in 
some  of  the  Psalms  we  find  typical  expressions,  there- 
fore they  are  not  suited  to  Gospel  worship  and  praise, 
for  the  very  same  reason  some  parts  of  the  New  Tes- 
tament are  not  suited  to  Gospel  worship  and  praise, 
because  they  employ  typical  language !  And  hence 
we  would  be  brought  to  the  conclusion,  that  this  pas- 
sage of  the  episde  to  the  Hebrews,  which  our  author 
considers  explanatory  of  the  66th  Psalm,  and  which, 
if  correcdy  versilied,  he  thinks  might  be  sung  more  to 
edification  than  that  Psalm,  would  itself  need  an  ex- 
planation before  it  would  be  adapted  to  Gospel  wor- 
ship and  praise. 

The  truth  is,  that  while  no  one  ever  thought  of  de- 
nying that  the  plan  of  redemption  is  more  clearly  and 
fully  developed  in  the  New  than  it  is  in  the  Old  Tes- 
tament, it  is  just  as  true,  that  much  that  is  contained 
in  the  former  would  be  unintelligible,  without  the  aid 


BR.    PRESSLY    ON    PSALMODY. 


67 


of  the  light  M^hich  is  reflected  upon  it  hy  the  latter. 
And  as  the  way  of  access  to  God  for  sinful  man  has 
always  been  the  same,  the  language  which  was  pro- 
per for  the  church  in  celebrating  the  praise  of  God  for- 
merly, will  be  as  well  adapted  to  that  purpose  to  the 
end  of  time,  as  it  was  in  the  beginning.  When  the 
true  worshipper,  under  the  legal  dispensation,  ap- 
proached God  wdth  such  language  as  occurs  in  the 
66th  Psalm,  "  I  will  offer  unto  thee  burnt  sacrifices  of 
fatlings,  with  the  incense  of  rams ;  I  will  ofier  bullocks 
with  goats; "  what  meaning  did  he  attach  to  such  lan- 
guage ?  Did  he  expect  to  find  acceptance  with  Gody 
through  such  animal  sacrifices?  Most  assuredly  he 
did  not.  By  faith  he  looked  beyond  these  types,  to 
the  great  Sacrifice  which  they  represented.  That 
same  divine  Spirit  which  put  such  expressions  in  his 
mouth  while  praising  God,  taught  him  likewise  the 
insufficiency  of  these  rites,  and  instructed  him  to  say, 
"  Sacrifice  and  offering,  thou  didst  not  desire ;  burnt 
offering  and  sin  oflering  hast  thou  not  required."  The 
spiritual  Avorshipper  under  the  law,  looked  for  accept- 
ance with  God,  not  through  the  rites  and  ceremonies 
of  the  legal  dispensation,  but  through  that  divine  pro- 
pitiation for  sin  which  they  all  prefigured.  Since 
then  the  great  object  of  the  believer's  faith,  under  every 
dispensation,  is  the  same ;  and  since  the  typical  ex- 
pressions contained  in  the  ancient  songs  of  the  church, 
were  from  the  beginning  understood  in  a  figurative 
sense,  as  referring  to  Him  who  is  the  way,  the  truth, 
and  the  life ;  are  they  not  as  well  adapted  to  the  edifi- 
cation of  the  church  now,  as  they  w^ere  in  the  begin- 
ning? In  their  spiritual  meaning,  they  signify  the 
same  thing  now  as  they  did  formerly ;  and  with  the 
help  of  the  light  derived  from  the  New  Testament, 
thev  are  now  even  more  intelligible  than  thev  were 
6 


68  DR.    PRESSLY    ON    PSALMODY. 

formerly.  And  consequently,  if  the  Psalms  which 
contain  the  typical  expressions,  were  adapted  to  the 
edification  of  the  church  under  the  legal  dispensation, 
much  more  may  they  promote  the  edification  of  the 
church  now,  since  with  the  aid  of  the  light  of  the  Gos- 
pel, they  may  be  better  understood. 


DR.    PRESSLY    ON    PSALMODY. 


CHAPTER  VL 

Divine  Appointment  of  the  Book  of  Psalms  to  be  used  in  the 
Worship  of  God. 

Having  examined  the  author's  "precept  and  prece- 
dents," in  support  of  his  principle  that  we  have  au- 
thority to  use  the  compositions  of  uninspired  men,  in 
the  worship  of  God  ;  and  having  shown,  as  we  hope 
to  the  satisfaction  of  the  reader,  that  his  position  is 
unsustained,  it  is  now  proposed  to  consider  the  claims 
of  the  songs  of  inspiration.  It  may  be  proper  here 
to  remark,  that  among  those  who  are  the  advocates  of 
the  exclusive  use  of  an  inspired  Psalmody,  there  is 
some  little  diversity  of  opinion.  By  some  it  is  main- 
tained, that  the  songs  contained  in  the  book  of  Psalms, 
were  designed  to  be  permanently  used  in  the  worship 
of  God,  to  the  exclusion  of  all  others.  By  others  it 
is  supposed,  that  any  song  contained  in  the  Bible  may 
with  propriety  be  employed  in  the  celebration  of  God's 
praise.  While  I  decidedly  concur  with  those  who 
plead  for  the  exclusive  use  of  the  book  of  Psalms,  I 
do  not  think  that  this  diversity  of  opinion  should  give 
rise  to  any  difficulty  in  the  church  of  God.  Where 
there  is  agreement  in  relation  to  the  great  principle, 
that  an  inspired  Psalmody  only  is  to  be  used,  to  the 
exclusion  of  the  compositions  of  men,  which  give  hu- 
man views  of  divine  truth,  there  need  not  I  think  be 
any  difficulty  on  this  subject  among  brethren.     And 


70  DR.    PRESSLY    ON    PSALMODY. 

it  is  believed  that  if  men  were  Avilling  to  confine  them- 
selves to  the  use  of  the  songs  of  Scripture,  there  would 
be  little  disposition  to  go  beyond  the  book  of  Psalms. 

It  is  now  taken  for  granted — because  it  is  admitted 
by  all  who  are  concerned  in  the  present  discussion — 
that  the  singing  of  God's  praise,  is  an  ordinance  of  reli- 
gious worship.  To  sing  Psalms  to  the  praise  of  God 
is  recognized  as  a  duty  in  every  part  of  the  sacred 
Scriptures.  If  then  it  is  the  duty  of  the  church  to 
sing  psalms,  we  must  suppose  either  that  he  has  pro- 
vided psalms  or  songs  for  the  use  of  the  church,  or 
that  he  has  given  directions  to  the  church  to  prepare 
a  system  of  songs  for  this  purpose.  Having  exam- 
ined what  our  author  has  to  say  in  support  of  the  prin- 
ciple, that  the  church  has  authority  to  prepare  her 
songs  of  praise,  and  believing  that  he  has  failed  to  es- 
tablish this  principle  from  Scripture,  I  now  proceed 
to  show  that  God  has  made  such  provision  for  his 
church,  as  to  his  infinite  wisdom  seemed  proper ;  and 
therefore,  that  the  church  has  authority  to  use  those 
songs  only,  which  God  has  provided  in  his  word. 

In  pleading  for  the  use  of  the  sacred  songs  contain- 
ed in  the  book  of  Psalms,  my  principal  argument  is 
drawn  from — 1.  The  divine  appointment  of  these 
songs  to  be  employed  in  the  praise  of  God.  If  it 
can  be  made  to  appear  to  the  satisfaction  of  the  reader, 
that  the  songs  contained  in  the  book  of  Psalms  were 
given  to  the  church  to  be  used  in  celebrating  the  praise 
of  God,  it  will  then  be  admitted  that  the  point  in  dis- 
pute is  settled ;  for  with  all  who  receive  the  Bible  as 
the  rule  of  faith,  it  is  a  received  principle,  that  in  the 
worship  of  God,  divine  appointment  is  our  guide. 
What  evidence,  then,  have  we,  that  the  psalms  and 
hymns  and  songs  contained  in  the  book  of  Psalms, 


DR.    PRESSLY    ON    PSALMODY.  71 

were  appointed  by  God,  to  be  used  in  the  celebration 
of  his  praise? 

The  divine  inspiration  of  the  book  of  Psalms,  will 
be  admitted  by  all  who  are  interested  in  the  present 
discussion.  Thougli  it  must  be  confessed  that  lan- 
o-uage  is  sometimes  employed  by  those  who  plead  for 
what  our  author  styles  a  "Gospel  Psalmody,"  in  re- 
lation to  those  divine  songs  contained  in  the  book  of 
Psalms,  which  is  utterly  inconsistent  with  the  rever- 
ence wliich  is  due  to  the  word  of  God,  and  which 
would  seem  to  indicate,  that  in  reality  they  are  regard- 
ed as  the  productions  of  mere  human  genius.  Th^y 
who  denominate  some  of  these  sacred  hymns  "curs- 
ing psalms,"  and  represent  the  Psalmist  as  giving  vent 
to  feelings  of  malevolence  towards  his  personal  ene- 
mies, surely  do  not  regard  him  as  one  by  whose  mouth 
the  Holy  Ghost  spoke.  But  however  incautiously 
and  irreverently  some  men  may  have  spoken  of  these 
divine  songs,  yet  all  who  believe  in  the  inspiration  of 
the  Scriptures,  will  admit  that  the  book  of  Psalms  is 
the  word  of  God,  and  is,  in  common  with  other  parts 
of  the  Bible,  the  rule  of  faith  and  practice.  But  while 
the  book  of  Psalms  is  a  revelation  from  God,  and  is, 
in  common  with  the  rest  of  the  lively  Oracles,  profit- 
able for  instruction  in  righteousness,  it  is  profitable  es- 
pecially as  containing  matter  adapted  to  a  particular 
purpose.  In  this  book,  the  high  praises  of  our  God 
are  celebrated  by  the  divine  Spirit,  who  "searcheth  all 
things  ;  yea,  the  deep  things  of  God;"  and  therefore, 
these  songs  are  profitable  to  the  church  especially,  for 
the  purpose  of  praising  God,  which  is  an  end  to  which 
some  other  parts  of  divine  revelation  are  not  adapted. 
Every  thing  contained  in  the  sacred  volume  is  useful 
to  the  church  of  God ;  but  some  portions  of  the  word 
of  revelation  are  more  appropriate  to  one  purpose, 
(5^ 


72  DR.    PRESSLY    ON    PSALMODY. 

■vvhile  others  are  more  especially  adapted  to  another. 
And  the  book  of  Psalms  is  adapted  to  the  edification 
of  the  church  of  God,  especially  as  furnishing  matter 
suitable  to  be  employed  in  singing  God's  praise.  That 
these  songs  were  given  to  the  church  to  be  sung  in  the 
worship  of  God,  is  evident  from  the  peculiar  charac- 
ter of  their  matter  ;  the  titles  by  which  the  Holy  Ghost 
designates  them,  and  from  the  use  which  was  origi- 
nally made  of  them  by  the  church  of  God. 

The  matter  of  these  divine  songs  is  peculiar,  and 
indicates  the  particular  end  for  which  they  were  in- 
tended. Here,  the  glory  of  Jehovah  is  celebrated  in 
the  sublimest  strains  of  Eastern  poetry,  as  displayed 
in  the  works  of  creation  and  of  redemption ;  and  the 
church  is  furnished  with  suitable  matter  for  praising 
God,  for  his  goodness,  wisdom,  power,  love  and  mercy 
manifested  in  the  salvation  of  man,  the  preservation 
of  the  church,  and  the  government  of  the  world.  As, 
then,  the  peculiar  character  of  the  contents  of  any  com- 
position, manifests  the  end  for  which  it  was  intended; 
as  from  its  matter,  we  know  that  one  composition  is 
a  political  essay  ;  another,  is  a  philosophical  specula- 
tion ;  and  a  third,  is  a  biographical  sketch  of  some  dis- 
tinguished individual ;  so  from  the  matter  of  the  book 
of  Psalms,  we  learn  that  its  peculiar  design  is  the  cel- 
ebration of  God's  praise,  and  that  it  was  given  to  the 
church  to  be  employed  peculiarly  for  that  purpose. 
"Praise  ye  the  Lord ;  for  it  is  good  to  sing  praises  to 
our  God;  for  it  is  pleasant,  and  praise  is  comely." 
These  divine  songs  abound  with  ascriptions  of  praise 
to  God,  and  with  urgent  calls  addressed  not  only  to 
the  church  in  her  collective  capccity,  but  to  all  classes 
of  men,  to  engage  in  this  delightful  exercise  : — "Praise 
the  Lord,  O  Jerusalem  !  praise  thy  God,  O  Zion!" 
"Let  every  thing  that  hath  breath,  praise  the  Lord.'* 


DR.    PRESSLY    ON    PSALMODY.  73 

The  titles  which  the  Holy  Spirit  has  employed  to 
designate  these  divine  hymns,  indicate  the  particular 
use  for  which  they  were  intended.  The  reader  will 
please  to  remember  what  has  been  said  in  a  preceding 
chapter,  on  the  words  of  the  xipostle,  when  he  exhorts 
the  church  to  engage  in  the  duty  of  singing  "  psalms 
and  hymns  and  spiritual  songs."  It  is  believed  that 
no  interpretation  of  the  Apostle's  language  can  be  sus- 
tained, which  does  not  proceed  upon  the  principle,  that 
there  is  a  reference  to  the  different  songs  contained  in 
the  book  of  Psalms.  And  this  being  admitted,  it  will 
follow,  that  we  have  an  explicit  divine  direction  to  em- 
ploy these  songs  in  the  worship  of  God.  Bat  inde- 
pendent of  this  consideration,  it  is  undeniable,  that  the 
Holy  Spirit  appropriates  to  this  collection  of  sacred 
songs,  the  title,  ''the  book  of  Psalms,"  or  songs  of 
praise.  By  this  title  they  are  referred  to  repeatedly 
in  the  New  Testament.  For  example,  our  Lord,  when 
speaking  with  reference  to  this  portion  of  divine  rev- 
elation, says,  "David  himself  saith  in  the  book  Oi 
Psalms."*  And  in  accordance  with  this,  is  the  lan- 
guage of  the  Apostle  Peter :  "It  is  written  in  the  book 
of  Psalms. "t  The  word  "psalm,"  is  of  Greek  deriva- 
tion, and  comes  from  a  word  which  signifies  to  sing. 
Psalms,  then,  are  songs  which  are  to  be  sung.  And 
by  giving  to  this  collection  of  sacred  songs,  the  title 
of  the  book  of  Psalms,  the  Holy  Spirit  recognized 
them  as  songs  of  praise  to  be  sung  in  the  worship  of 
God. 

That  these  songs  were  originally  used  by  the  church 
in  singing  the  praise  of  God,  is  a  matter  of  historical 
record.  On  this  point,  we  may  hereafter  be  more  par- 
ticular. 

♦Luke  20:  42.  t Acts  1 :  20. 


74  DR.    PRESSLY    ON    PSALMODY. 

Since,  then,  the  book  of  Psalms  is  a  collection  of 
songs  given  to  the  church  by  the  Holy  Spirit,  the  mat- 
ter of  which  indicates,  that  their  peculiar  design,  is  to 
set  forth  the  praise  of  God ;  since  the  Holy  Spirit  has 
designated  this  collection,  "the  book  of  Psalms,"  or 
a  book  of  songs  of  praise  ;  since  they  are  denomina- 
ted, "the  songs  of  Zion,"  and  "the  songs  of  the  Lord;" 
and  since  we  learn  from  the  sacred  Scriptures,  that 
these  songs  Avere  used  by  the  church  of  God,  with 
divine  approbation  ;  therefore,  we  conclude,  that  these 
songs  were  given  to  the  church  by  her  glorious  King, 
to  be  employed  in  singing  God's  praise. 

That  the  force  of  the  argument  in  favor  of  the  di- 
vine appointment  of  the  book  of  Psalms,  to  be  em- 
ployed in  the  worship  of  God,  may  more  clearly  ap- 
pear, it  may  be  of  advantage,  in  this  connection,  to 
review  briefly,  the  history  of  this  part  of  religious 
worship,  as  it  may  be  deduced  from  the  sacred  Scrip- 
tures. 

In  the  primitive  ages  of  the  Avorld,  the  worship  of 
the  Deity,  it  would  appear,  consisted  chiefly  in  pray- 
er, in  connection  with  the  ofterincr  of  sacrifice.  There 
is  no  evidence  furnished  by  any  thing  contained  in 
the  sacred  history,  that  the  singing  of  God's  praise 
formed  any  part  of  the  regular  worship  of  God.  The 
first  example  recorded  in  the  Bible,  in  which  the  peo- 
ple of  God  are  represented  as  engaged  in  a  social  ca- 
pacity, in  this  exercise  of  religious  worship,  is  on  the 
occasion  of  that  signal  display  of  the  divine  power 
and  goodness,  manifested  in  the  deliverance  of  Israel 
at  the  Red  Sea,  while  their  Egyptian  adversaries  ex- 
perienced a  terrible  overthrov/.  "Then  sang  Moses 
and  the  children  of  Israel  this  song  unto  the  Lord,  and 
spake,  saying,  I  v/ill  sing  unto  the  Lord ;  for  he  hath 
triumphed  gloriously;  the  horse  and  his  rider  hath 


DR.    PRESSLY    ON    PSAL3I0DV.  75 

he  thrown  into  the  sea."  On  a  subsequent  occasion, 
Deborah,  a  prophetess,  furnished  a  song  commemo- 
rative of  the  divine  goodness  in  deUvering  Israel  from 
the  yoke  of  Jabin,  the  king  of  Canaan :  "Then  sang 
Deborah  and  Barak,  the  son  of  Abinoam,  on  that  day, 
saying,  Praise  the  Lord  for  the  avenging  of  Israel." 
At  that  time,  there  had  not  yet  been  provided  a  book 
of  Psalms,  containing  a  collection  of  songs,  adapted 
to  the  diversified  circumstances  of  God's  people.  Nor 
have  we  any  evidence  that  the  singing  of  God's  praise 
constituted  any  part  of  the  stated  worship  of  Jeho- 
vah ;  but  when  the  circumstances  of  divine  providence 
called  for  a  public  expression  of  gratitude  to  God, 
some  individual  was  raised  up,  who,  under  the  direc- 
tion of  the  Spirit  of  God,  furnished  a  song  suited  to 
the  occasion. 

At  least  as  early  as  the  days  of  Samuel,  there  were 
established  in  the  Plebrew  Commonwealth,  Schools 
of  the  Prophets.  These  Seminaries  of  sacred  learn- 
ing were  under  the  superintendence  of  some  distin- 
guished Prophet,  and  in  them,  the  youth  destined  to 
the  prophetic  office,  were  employed  in  the  study  of 
divine  things.  Though  the  sacred  history  has  given 
us  but  litde  information,  relative  to  the  exercises  in 
which  the  youth  in  these  schools  were  employed,  we 
learn  that  one  particular  part  of  their  business  was  the 
celebration  of  God's  praise,  in  sacred  songs,  accompa- 
nied by  instruments  of  music,  Saul,  as  Samuel  had 
foretold,  when  he  came  to  the  hill  of  God,  which  was 
the  seat  of  one  of  these  colleges,  was  met  by  a  com- 
pany of  prophets,  who  ^^ prophesied  upon  the  psaltery 
and  tabret  and  pipe  and  harp.''''  And  seized  by  a 
divine  impulse,  Saul  joined  the  company  and  prophe- 
sied also.  And,  on  a  subsequent  occasion,  when  Saul 
sent  messengers  to  Naioth,  to  apprehend  David,  we 


t6  DR.    PRESSLY    ON    PSALMODY. 

are  told  that  w^hen  the  messengers  saw  the  company 
of  prophets  prophesying,  and  Samuel  standing  as  ap- 
pointed over  them,  the  Spirit  of  God  was  upon  the 
messengers  of  Saul,  and  they  also  prophesied.  By 
prophesying,  in  these  examples,  is  evidently  meant 
the  celebration  of  God's  praise,  in  sacred  songs,  under 
a  divine  influence.  Accordingly,  the  sons  of  Asaph 
and  Jeduthun,  musicians  in  the  temple,  are  represent- 
ed as  prophesying  with  a  harp,  to  give  thanks,  and  to 
praise  the  Lord. 

In  these  sacred  colleges  established  in  Israel,  then, 
it  appears  that,  among  other  employments,  poetry  and 
music  were  cultivated  by  the  sons  of  the  prophets; 
sacred  hymns  were  composed  under  a  divine  influence,, 
and  were  sung  in  the  worship  of  God,  accompanied 
by  musical  instruments.  Whether  any  of  the  hymns 
composed  in  these  schools  of  the  prophets,  have  been 
transmitted  to  us,  in  that  collection  of  sacred  songs  de- 
nominated the  book  of  Psalms,  we  have  not  the  means 
of  determining  with  certainty. 

At  length,  however,  in  the  person  of  David,  a  pro- 
phet was  raised  up,  whom  the  Spirit  of  the  Lord  em- 
inently qualified  for  this  purpose ;  who  not  only  com- 
posed a  great  variety  of  sacred  hymns,  but  also  reduced 
the  public  worship  of  God  into  a  regular  system,  of 
which  the  singing  of  praise  formed  a  part.  That 
David  was  divinely  qualified  for  this  service,  and 
called  to  it,  is  sufhciently  evident  from  the  express 
language  of  the  Bible,  "  Now  these  be  the  last  words 
of  David :  David,  the  son  of  Jesse,  said,  and  the  man 
who  was  raised  up  on  high,  the  anointed  of  the  God 
of  Jacob,  and  the  sweet  Psalmist  of  Israel  said,  the 
Spirit  of  the  Lord  spake  by  me  and  liis  word  was  in 
my  tongue."  *     In  the  worship  of  the  ancient  taber- 

*  2  Sam.  23:  1,2. 


DR.    PRESSLY    ON    PSALMODY.  77 

nacle,  according;  to  the  appointment  of  Moses,  the  Is- 
raeUtes  were  directed  to  express  their  joy  in  God,  by- 
blowing  with  trumpets  at  the  time  of  otfering  the  sac- 
rifices. "In  the  day  of  your  gladness,  and  in  your 
solemn  days,  and  in  the  beginnings  of  your  months, 
ye  shall  blow  with  the  trumpets,  over  your  burnt- 
offerings  and  over  the  sacrifices  of  your  peace-of- 
fferings."*  But  in  connection  with  the  offering  of 
sacrifice,  David  introduced  the  singing  of  praise.  By 
his  direction  the  Levites  were  numbered  and  dis- 
tributed into  classes,  that  among  other  services  con- 
nected with  the  worship  of  the  temple,  they  might 
''  stand  every  morning  to  thank  and  to  praise  the  Lord, 
and  likewise  at  evening."  t  And  in  the  performance 
of  this  part  of  their  service,  the  custom  was,  that  when 
the  offering  was  presented  on  the  altar,  the  Levites 
began  to  sing  the  praise  of  God.  "  When  the  burnt- 
offering  began,  the  song  of  the  Lord  began  also,  with 
the  trumpets  and  with  the  instruments  ordained  by 
David,  king  of  Israel."  %  And  that  these  regulations 
in  the  worship  of  God  and  in  the  services  of  the  tem- 
ple, were  made,  not  by  his  own  private  authority,  but 
by  divine  direction,  we  have  sufficient  evidence.  In 
the  instructions  which  David  gave  to  Solomon  with 
regard  to  the  temple  and  its  worship,  according  to  "the 
pattern  of  all  that  he  had  by  the  Spirit,"  there  are  in- 
cluded directions,  for  the  priests  and  the  Levites,  and 
for  all  the  work  of  the  service  of  the  house  of  the 
Lord.  And  in  relation  to  these  instructions,  generally, 
it  is  added,  "  All  this,  the  Lord  made  me  understand 
in  writing  by  his  hand  upon  me,  even  all  the  works 
of  this  pattern."  §     And  as  a  further  confirmation  of 

*  Numb.  10  :  10.  t  2  Chron.  29  :  27. 

t  1  Chron.  23  :  30.  M  Chron.  28  :  13,  19. 


78  DR.    PRESSLY    ON    PSALMODY. 

the  conclusion  that  in  all  these  regulations  connected 
with  the  worship  of  God,  David  was  directed  by  di- 
vine wisdom,  it  is  stated  in  the  history  of  the  refor- 
mation effected  under  the  reign  of  Hezekiah,  that  this 
pious  king  "  set  the  Levites  in  the  house  of  the  Lord^ 
with  cymbals,  with  psalteries  and  with  harps,  accord- 
ing to  the  commandment  of  David,  and  of  Gad,  the 
kings's  seer,  and  Nathan,  the  prophet; /or  so  was  the 
commandment  of  the  Lord  by  his  prophets.''^  * 

From  this  historical  survey,  then,  it  appears,  that 
we  have  no  evidence,  that  previous  to  the  age  of  Da- 
vid, the  singing  of  God's  praise  formed  a  part  of  the 
stated  worship  of  God.  But,  on  particular  occasions, 
when  the  dispensations  of  divine  Providence  towards 
the  church,  called  for  a  public  expression  of  their  grat- 
itude, the  people  of  God  poured  forth  their  thankful 
acknowledgments  in  songs  of  praise;  and  at  such  times 
some  one  Avho  was  divinely  qualilied  by  being  filled 
with  the  Holy  Ghost,  furnished  a  hymn  suited  to  the 
exigencies  of  the  church.  But  in  all  the  history  of 
the  church,  as  recorded  in  the  Bible,  there  is  no  evi- 
dence whatever,  that  any  person  presumed  to  under- 
take such  a  service,  who  was  not  divinely  called  to  it, 
by  being  endowed  with  the  Spirit  of  inspiration. 

At  length,  after  the  Lord  God  of  Israel  had  given 
rest  unto  his  people,  and  they  were  in  quiet  posses- 
sion of  the  land  promised  to  their  fathers,  God  raised 
up,  in  the  person  of  David,  a  prophet,  by  whom  the 
public  worship  of  God  was  reduced  into  a  regular  sys- 
tem, of  Vvhich  the  singing  of  praise  formed  a  part. 
And  as  the  celebration  of  God's  praise  now  became  a 
regular  part  of  divine  v/orship,  it  became  indispensa- 
bly necessary  that  divine  song's  should  be  provided 

*  2  Chron.  29  :  25. 


DR.    PRESSLY    ON    PSALMODY.  79 

for  the  use  of  the  church.  Accordingly,  God,  who 
selects  his  own  instruments  for  the  accomplishment 
of  his  work,  called  David  to  the  performance  of  this 
most  important  service.  By  the  inspiration  of  the 
Holy  Spirit,  he  was  endowed  with  those  peculiar  gifts 
which  were  necessary  to  qualify  him  for  the  office  of 
a  SWEET  Psalmist  or  Israel;  and  by  his  instrumen- 
tality, the  church  was  furnished  with  a  choice  variety 
of  "psalms  and  hymns  and  spiritual  songs,"  adapted 
to  the  diversified  circumstances  of  the  private  believer 
and  of  the  church  of  God.  "In  these  songs,"  as  the 
celebrated  Edwards  very  justly  observes,  "David 
speaks  of  the  incarnation,  life,  death,  resurrection, 
ascension  into  heaven,  satisfaction  and  intercession  of 
Christ;  his  prophetical,  kingly  and  priestly  office; 
his  glorious  benefits  in  this  life  and  that  which  is  to 
come  ;  his  union  with  the  church;  the  blessedness  of 
the  church  in  him ;  the  calling  of  the  Gentiles ;  the 
future  glory  of  the  church,  near  the  end  of  the  world; 
and  the  coming  of  Christ  to  the  final  judgment."  * 
The  singing  of  praise  to  God,  from  this  time  forth, 
formed  a  part  of  the  regular  worship  of  God ;  and  by 
the  sweet  Psalmist  of  Israel,  the  anointed  of  the  God 
of  Jacob,  by  whom  the  Spirit  of  the  Lord  spake,  the 
church  of  God  was  furnished  with  songs  to  be  em- 
ployed in  divine  worship. 

The  divine  appointment  of  these  songs  to  be  used 
in  the  worship  of  God,  is  just  as  conclusively  estab- 
lished, as  that  David  was  raised  up  on  high,  the 
anointed  of  the  God  of  Jacob,  and  the  sweet  Psalmist 
of  Israel,  by  whom  the  Spirit  of  the  Lord  spake.  And 
accordingly,  as  a  matter  of  historical  record,  we  know 
that  these  songs  were  used  by  the  church  with  divine 

*  History  of  Rnrlemption. 
7 


80  DR.    PRESSLY    ON    PSALMODY. 

approbation.  At  the  dedication  of  the  temple,  it  ap- 
pears that  among  others,  the  136th  Psalm  was  snng. 
The  Levites  praised  the  Lord,  saying,  "  For  he  is 
good,  for  his  mercy  endureth  forever."  And  in  testi- 
mony of  the  divine  approbation  "  The  house  was  filled 
with  a  cloud,  even  the  house  of  the  Lord,  so  that  the 
priests  could  not  minister  by  reason  of  the  cloud ;  for 
the  glory  of  the  Lord  had  filled  the  house  of  God."  * 
And  in  the  history  of  the  reformation  which  took  place 
during  the  reign  of  Hezekiah,  who  did  that  which 
was  right  in  the  sight  of  the  Lord,  according  to  all  that 
David  his  father  had  done,  we  are  informed  that 
"  Hezekiah  the  king,  and  the  princes,  commanded  the 
Levites  to  sing  praise  unto  the  Lord,  with  the  words 
of  David  and  of  Asaph  the  seer."  t  David,  who  by 
way  of  eminence  was  styled  the  sweet  Psalmist  of  Is- 
rael, was  the  principal  individual  employed  in  furnish- 
ing songs  of  praise  for  the  use  of  the  church ;  but 
Asaph,  Heman,  Jeduthun  and  others,  performed  their 
part  in  the  same  interesting  service.  These  holy  men 
of  God,  who  v/ere  endowed  with  the  requisite  gifts  by 
the  Spirit  of  inspiration,  furnished  for  the  use  of  the 
church,  that  rich  and  varied  collection  of  divine  hymns 
contained  in  the  book  of  Psalms. 

By  whom  these  songs,  which  were  evidently  com- 
posed by  ditTerent  persons  and  on  a  great  variety  of 
occasions,  were  collected  into  a  book  and  arranged  in 
their  present  order,  we  are  not  able  to  determine  with 
absolute  certainty.  There  is,  however,  strong  proba- 
bility in  support  of  the  conclusion,  that  this  service 
was  performed  by  Ezra.  This  distinguished  priest 
and  scribe,  who  acted  a  conspicuous  part  in  that  im- 
portant reformation  which  w^as  effected  in  connection 

*  2  Chron.  15  :  13,  14.         t  2  Chron.  29  :  30. 


DR.    PRESSLY    ON    PSALMODY.  81 

with  the  reluni  of  the  Jews  from  Babylon,  according 
to  Jewish  tradition,  by  divine  direction,  collected  and 
arranged  the  different  portions  of  the  sacred  waitings 
then  extant,  and  digested  them  in  that  systematic  order 
in  wiiich  they  have  been  handed  down  to  us.  But 
let  this  matter  be  decided  as  it  may,  it  is  sufficient  for 
us  to  knovr,  that  whoever  may  have  collected  these 
songs  together,  it  was  done  with  divine  approbation ; 
for  the  writers  of  the  New  Testament  refer  to  them  by 
the  title,  "the  book  of  Psalms."  And  to  use  the  lan- 
guage of  the  celebrated  writer  already  referred  to,  "it 
is  manifest  that  the  book  of  Psalms  "was  given  of  God 
for  this  end;"  that  is,  that  it  might  be  used  by  the 
church  in  singing  God's  praise.  "It  was  used  in  the 
church  of  Israel  by  God's  appointment.  This  is  man- 
ifest by  the  title  of  many  of  the  Psalms,  in  which  they 
are  inscribed  to  the  chief  musician  ;  that  is,  to  the  man 
that  was  appointed  to  be  the  leader  of  divine  songs  in 
the  temple,  in  the  public  worship  of  Israel." 

In  this  conclusion,  then,  we  rest.  In  the  revelation 
which  God  has  given  to  his  church,  we  find  a  collec- 
tion of  divine  songs,  the  matter  of  which,  the  tides  by 
which  they  are  designated,  and  the  use  which  was 
originally  made  of  them  with  divine  approbation,  man- 
ifest, that  the  specific  end  for  which  they  were  given, 
was,  that  they  should  be  employed  in  singing  God's 
praise;  and  being  communicated  to  the  church  by  her 
God  and  iving,  for  this  purpose,  they  should  be  used  in 
this  part  of  divine  worship.  Whether  any  other  sys- 
tem of  songs  has  been  provided  by  the  King  of  Zion, 
supersediiig  the  necessity  and  propriety  of  using  these, 
shall  be  the  subject  of  inquiry  before  this  discussion 
is  brought  to  a  close.  The  point  in  the  general  argu- 
ment at  wdiich  we  have  arrived,  is,  that  the  songs  con- 
tained in  the  book  of  Psalms,  were  given  to  the  ciiurch 


82  DR.    FRESSLY    ON    PSALMODY. 

to  be  employed  in  the  worship  of  God.  These  are 
the  songs  of  Zion;  the  Lord's  songs;  and  therefore, 
we  are  certain  that  in  singing  them  in  the  worship  of 
God,  we  use  that  which  he  has  appointed. 

The  reader  is  desired  to  keep  in  view,  the  progress 
of  the  argument.  It  has  been  my  object  in  the  first 
place  to  examine  the  claims  of  an  uninspired  psalmo- 
dy. By  an  uninspired  psalmody,  is  meant  as  the 
reader  will  understand  a  system  of  songs  composed 
by  men  who  lay  no  claim  to  inspiration,  the  matter 
of  which  has  been  professedly  collected  from  the  sa- 
cred Scriptures.  Having  discovered  no  authority  for 
the  use  of  such  a  system  of  songs,  my  object  in  the 
next  place  has  been  to  advocate  the  claims  of  the  songs 
of  the  Lord  contained  in  the  book  of  Psalms.  That 
we  have  divine  authority  for  the  use  of  these,  it  is 
humbly  hoped,  has  been  satisfactorily  proved.  But 
as  yet  I  have  not  even  attempted  to  show  that  the 
church  is  confined  to  the  use  of  these  songs  exclusively. 
Whether  the  songs  contained  in  the  book  of  Psalms 
exclusively,  are  to  be  employed  in  the  worship  of 
God ;  or  whether  in  connection  with  these,  other  songs 
of  praise  which  are  found  in  the  Bible,  may  be  used, 
is  yet  to  be  the  subject  of  inquiry. 


DR.    PRESSLY    ON    PSALMODY.  83 


CHAPTER  VII. 

Continuation  of  the  Subject — No  Book  of  Psalms  in  the  New  Tes- 
tament, nor  any  Appointment  Given  to  any  Man  to  Prepare 
one. 

We  have  already  seen,  that  while  it  is  the  duty  of 
the  church  to  sing  psalms,  God  has  provided  for  her 
a  book  of  Psalms,  in  the  use  of  which  she  may  cele- 
brate his  praise,  "in  the  words  which  the  Holy  Ghost 
teacheth."  The  name  which  its  divine  Author  has 
given  to  this  collection  of  sacred  hymns,  the  matter  of 
them,  and  the  use  which  the  church,  by  divine  direc- 
tion, originally  made  of  them,  all  concur  in  establish- 
ing the  conclusion,  that  it  is  the  will  of  God  that  the 
songs  contained  in  the  book  of  psalms  should  be  sung 
in  his  worship,  both  public  and  private.  This  con- 
clusion is  further  confirmed  by  the  consideration — 

2d.  That  there  is  no  book  of  Psalms  in  the  New 
Testament.  The  duty  of  singing  God's  praise  is 
very  distinctly  recognised  in  the  New  Testament. 
"By  him,"  says  the  Apostle  to  the  Hebrews,  "let  us 
offer  the  sacrillce  of  praise  to  God  continually,  that 
is,  the  fruit  of  our  lips,  giving  thanks  to  his  name."  * 
And  again :  "  Is  any  merry  ?  Let  him  sing  psalms. "t 
At  the  close  of  the  last  passover,  our  Lord  and  his 
disciples  sung  an  hymn.     And  in  the  gloomy  precincts 

*Heb.  13:   15.  t  James  5  r   13, 

7* 


04  DR.    PRESSLY    ON    PSALMODY. 

of  a  dungeon,  Paul  and  Silas,  at  the  hour  of  midnight, 
"prayed  and  sang  praises  unto  God."     But,  while  we 
are  exhorted  to  offer  unto  God,  the  sacrifice  of  praise, 
and  have  the  example  of  our  Lord  and  of  his  Apostles 
to  excite  us  to  engage  in  this  delightful  exercise,  we 
find  no  collection  of  psalms,  and   hymns,  and  songs, 
in  the  New  Testament.     In  what  sense  is  it  reasona- 
ble to  suppose,  that  the  primitive  christians  would  un- 
derstand the  apostolic  direction,  "Is  any  merry  ?     Let 
him  sing  psalms?"     To  assist  the  plain  christian  in 
determining  what  is  the  proper  answer  to  this  inquiry, 
let  me  propose  another  question.     Yv'hen  our  Lord 
said  to  his  hearers,  "  Search  the  Scriptures  ;  "  in  what 
sense  is  it  to  be  supposed,  that  this  direction  would 
be  understood  ?     No  one  will  pretend  that  our  Lord 
designed  that  his  hearers  should  understand  him  as 
instructing  them  to  prepare   writings,  the   matter  of 
which  was  to  be  taken  from  the  Bible,  which  they 
might  consult  for  their  improvement,  instead  of  search- 
ing the  Holy  Scriptures  for  their  edification.     Equally 
unreasonable  would  it  be  to  suppose,  that  the  apostolic 
direction,  wdth  regard  to  singing  psalms,  could  be  un- 
derstood by  the  primitive  christians,  as  authorizing 
them  to  prepare  psalms  to  be  used  in  the  worship  of 
God,  instead  of  those  which  he  himself  had  provided 
in  his  word.     As  the  command  of  Christ,  "Search 
the  Scriptures,"  supposes  that  there  were  in  existence 
sacred  writings,  with  which  those  to  whom  the  com- 
mand was  addressed,  were  acquainted,  so  the  apostolic 
direction,  "  sing  psalms,"  supposes  that  there   were 
psalms  in  existence,  which  those,  to  whom  the  direc- 
tion was  given,  were  to  use.     Those   christians  to 
whom  the  words  of  the  Apostle  James  were  originally 
addressed,  knew  full  well,  that  among  the  sacred  wri- 
tings which  God  had  given  to  his  church,  there  was  a 


DR.    PRESSLY    ON    PSALMODY.  85 

"  book  of  Psalms."  And  the  exhortation  to  sing  psalms 
would  naturally  be  understood  by  them  as  a  direction 
to  make  use  of  the  psalms  which  the  Spirit  of  infinite 
wisdom  had  already  provided.  And  in  what  sense 
would  the  Hebrew  christians  understand  the  words  of 
the  Apostle,  when  he  exhorted  them  to  offer  continu- 
ally the  sacrifice  of  praise  to  God?  These  Hebrews 
knew  full  well,  how  important  it  was  that  in  all  their 
offerings,  those  things  only  should  be  presented  on  the 
altar  which  God  himself  had  appointed.  They  knew, 
moreover,  that  God  himseif  had  prepared  and  given 
to  his  church,  a  divine  collection  of  psalms  and  hymns 
and  songs,  to  be  employed  in  singing  his  praise.  And 
knowing  these  things,  can  it  be  supposed,  that  they 
would  feel  at  liberty  to  lay  aside  those  songs  which 
God  had  prepared,  and  undertake  to  provide  others 
more  suitable  for  themselves  ?  Can  we  for  a  moment 
entertain  the  thought,  that  they  could  understand  the 
Apostle  as  authorizing  them  to  disregard  the  lamb 
which  God  had  provided  as  an  offering  for  himself, 
and  to  come  before  the  Lord  with  the  blind,  the  halt 
and  the  lame  ?  Had  they  presumed  to  do  so,  would 
they  not  have  had  cause  to  apprehend  the  execution 
of  the  sentence,  "Cursed  be  the  deceiver,  which  hath 
in  his  flock  a  male,  and  vcweth  and  sacrificeth  to  the 
Lord  a  corrupt  thing  ?  "  * 

And  in  addition  to  this  consideration,  it  deserves  to 
be  particularly  noticed,  that  while  there  is  no  book  of 
Psalms  in  the  New  Testament,  there  is  no  intimation 
whatever  that  one  was  needed ;  nor  is  there  either  a 
direction  given  to  any  man  to  furnish  such  a  book, 
nor  a  single  promise  of  the  influences  of  the  Holy 
Spirit  to  assist  any  man  in  preparing  one.     Under  the 

*  Malachi  1:14. 


36  DR.     PRESSLY    ON    PSALMODY. 

former  dispensation,  God  raised  up  a  "  sweet  Psalmist 
of  Israel,"  whom  he  endowed  with  the  gifts  of  the 
Holy  Spirit,  and  eminently  qualified  for  the  important 
service.  And  by  the  instrumentality  of  a  man,  whom 
God  called  to  the  work  and  fitted  for  it,  a  collection 
of  sacred  songs,  has  been  communicated  to  the  church, 
which  christians  all  over  the  world,  in  every  age,  have 
found  from  comfortable  experience,  to  be  admirably 
adapted  to  the  end  for  which  it  was  given.  And  when 
our  glorious  Lord,  with  whom  is  the  residue  of  the 
Spirit,  arose  from  the  dead  and  ascended  up  far  above 
all  heavens  that  he  might  fill  all  things  ;  and  gave  some 
evangelists,  and  some  pastors  and  teachers  ;  for  the 
perfecting  of  the  saints,  for  the  edifying  of  the  body  of 
Christ ;  if  it  had  been  necessary  for  the  edification  of 
his  church,  is  it  not  reasonable  to  suppose  that  among 
other  gifts,  he  would  have  conferred  the  Spirit  of 
Psalmody  ?  But  among  the  various  services  to  which 
different  individuals  were  called  by  the  Head  of  the 
Church,  and  for  which  he  quahfied  them,  by  impart- 
ing to  them  the  gifts  of  the  Holy  Spirit,  the  prepara- 
tion of  a  system  of  psalmody,  for  the  edifying  of  the 
body  of  Christ,  is  never  mentioned.  Though  with 
him  is  the  residue  of  the  Spirit,  it  was  not  his  pleasure 
to  raise  up  and  anoint  a  "sweet  Psalmist  of  Israel," 
under  the  New  Testament  dispensation.  And  why 
was  no  one  called  to  this  important  office  ?  The  only 
rational  answer  which  can  be  given,  is,  that  He  in 
whom  are  hid  all  the  treasures  of  wisdom  and  know- 
ledge, did  not  consider  it  necessary.  However  liber- 
al he  may  be  in  the  distribution  of  his  gifts,  he  bestows 
none  that  are  unnecessary.  And,  having  already 
made  provision  for  the  edification  of  his  church,  by 
furnishing  her  with  a  book  of  Psalms,  he  did  not  call 
any  of  those,  whom  after  his  ascension,  he  endowed 


DR.    PKESSLY    ON    PSALMODY.  87 

with  the  gifts  of  the  Spirit,  to  provide  another.  Since, 
then,  we  are  in  the  New  Testament  commanded  to 
sing  psalms,  but  never  directed  to  make  psalms,  we 
come  to  the  conclusion,  that  Ave  have  the  sanction  of 
the  King  of  Zion,  authorizing  the  use  of  the  psalms 
and  hymns  and  songs,  which  had  already  been  furn- 
ished, for  the  edifying  of  the  body  of  Christ. 

It  may,  however,  be  said,  that  these  considerntions, 
at  most,  prove  nothing  more  than  that  we  should  em- 
ploy the  songs  of  scripture  in  the  worship  of  God ; 
but  will  not  establish  the  position,  that  the  church 
should  be  confined  to  the  use  of  those  songs  which 
are  contained  in  the  book  of  Psalms.  I  proceed  then 
to  remark, — 

3d.  In  the  last  place,  that  from  the  fact  that  God 
has  given  his  church  a  book  of  Psalms,  it  would  ap- 
pear to  be  the  divine  will  that  this  should  be  used  to 
the  exclusion  of  all  others.  We  have  already  had  oc- 
casion to  remark,  that  in  ancient  days,  on  various  oc- 
casions, individuals,  under  the  influence  of  the  Spirit 
of  inspiration,  gave  expression  to  the  gratitude  of  their 
hearts,  in  a  song  of  praise.  Such  songs  of  praise  are 
found  in  various  parts  of  the  Bible.  But,  in  process 
of  time,  a  great  variety  of  songs,  composed  by  difler- 
ent  men  on  various  occasions,  were  collected  together 
into  one  book,  which  not  only  has  a  place  in  the  vol- 
ume of  inspiration,  but  to  which  God  himself  has  giv- 
en a  peculiar  title,  "The  book  of  Psalms,"  or  songs 
of  praise.  The  peculiar  tide  of  the  book  designates 
the  end  for  which  it  was  specially  intended.  x\nd  it 
is  a  fact  which  deserves  particular  notice,  that  some  of 
the  songs  contained  in  the  Book  of  Psalms,  are  found 
likewise  in  other  parts  of  the  Bible.  The  eighteenth 
psalm  is  found  in  the  second  book  of  Samuel,  and  the 
ninety-sixth,  and  parts  of  some  other  psalms,  are  found 


Bm  DR.    PRESSLY    ON    PSALMODY. 

in  the  second  book  of  Chronicles.  Other  songs,  such 
as  the  song  of  Moses  at  the  Red  Sea,  the  song  of  De- 
borah and  Barak  and  others,  found  in  different  parts 
of  the  Bible,  are  not  transferred  to  the  book  of  Psalms. 
And  the  question  naturally  arises,  Why  is  this  distinc- 
tion made  ?  AVhy  are  some  of  those  songs,  which  are 
found  in  other  parts  of  the  Bible,  introduced  likewise, 
into  the  book  of  Psalms,  whde  others  have  no  place 
in  that  collection  ?  I  can  conceive  of  no  answer  so 
satisfactory  as  this  ;  that  the  book  of  Psalms  being 
designed  for  permanent  use  in  the  worship  of  God, 
those  songs  have  a  place  in  this  book,  which,  in  the 
estimation  of  infinite  wisdom,  were  best  adapted  to 
the  edification  of  the  church  in  all  ages. 

But,  though  the  fact  that  God  has  provided  for  his 
church  a  collection  of  sacred  songs,  which  he  himself 
has  denominated,  "The  book  of  Psalms,"  is  with  me 
a  conclusive  reason,  why  these  songs  should  be  used 
in  the  worship  of  God,  to  the  exclusion  of  all  others, 
yet,  as  I  have  already  said,  between  tliose  on  the  one 
hand,  who  plead  for  the  exclusive  use  of  the  book  of 
Psalms,  and  those  on  the  other,  who  admit  the  pro- 
priety of  using  in  the  worship  of  God,  any  song  of 
praise  contained  in  the  Bible,  the  difference  of  opin- 
ion is  not  of  such  a  nature  as  should  disturb,  the  peace 
of  the  church  of  God.  Such  a  difference  should,  I 
believe,  be  made  a  matter  of  forbearance  among  breth- 
ren. Let  the  principle  be  explicitly  recognized,  that 
no  songs  of  praise  shall  be  used  in  the  worship  of 
God,  but  those  which  are  given  by  inspiration  of  God, 
and  then  the  peace  and  harmony  of  the  christian  world 
are  not  likely  to  be  interrupted  by  controversy  on  this 
subject.  Let  the  principle  prevail,  that  an  inspired 
psalmody  exclusively  shall  be  used,  and  I  doubt  not 
that  experience  would  soon  demonstrate  that  the  church 


DR.    PRESSLY    OX    PSALMODY.  89 

would  have  no  disposition  to  search  beyond  the  limits 
of  the  book  of  Psalms,  for  matter  suitable  for  praise. 
If  all  the  sonsrs  of  praise,  found  throughout  the  diller- 
cnt  parts  of  the  Bible,  were  examined  with  care,  I  be- 
lieve it  would  be  seen,  that  there  is  not  an  idea  ex- 
pressed in  any  oiie  of  them,  which  is  not  exhibited  in 
nearly  the  same  identical  words,  in  some  part  of  the 
book  of  Psalms.  What,  then,  would  be  gained,  in 
so  far  as  the  wants  of  the  church  are  concerned,  were 
ail  the  songs  throughout  the  Bible  added  to  those  con- 
tained in  this  divine  collection  ?  God  has  not  only 
provided  for  his  church,  songs  of  praise,  but  he  has 
given  her  a  book  of  Psalms.  This  book  is  the  work- 
manship of  God,  the  production  of  infinite  wisdom. 
It  is  perfect,  not  only  in  its  parts,  but  as  a  system  of 
praise,  and  it  needs  no  addition. 

It  appears  then,  that  in  the  Old  Testament,  the  duty 
of  praising  God,  by  singing  psalms  or  songs,  is  dis- 
tincdy  recognised:  on  various  occasions  men  who 
were  moved  by  the  Holy  Ghost,  furnished  songs  of 
praise  appropriate  to  the  circumstances  of  the  church 
of  God.  Among  those  whom  God  was  pleased  to 
employ  in  this  service,  David,  the  royal  prophet, 
stands  pre-eminently  distinguished  as  the  sweet  Psalm- 
ist of  Israel.  In  process  of  time,  a  choice  and  varied 
collection  of  sacred  songs,  composed  by  different  in- 
spired men,  on  a  variety  of  occasions,  was  given  to 
the  church  by  the  God  of  Israel ;  to  which  collection 
of  divine  songs,  he  himself  has  appended  the  tide, 
THE  BOOK  OF  PSALMS.  Thcsc  sougs  are  not  the  effu- 
sions of  pious,  well-meaning,  but  fallible  men ;  they 
are  the  productions  of  the  Holy  Spirit,  who  spake  by 
the  mouth  of  his  servants,  the  prophets.  In  these  sa- 
cred hymns,  we  have  not  an  exhibition  of  human 
views  of  divine  truth,  which  may  be  correct  or  may 


90-  DR.    PRESSLY    ON    PSALMODY. 

be  erroneous ;  but  we  have  the  word  of  God  itself, 
which  is  pure  as  silver  tried  in  a  furnace  of  earth,  pu- 
rified seven  times.  The  praises  of  God  are  exhibited 
in  these  divine  songs,  not  in  words  which  man's  wis- 
dom teacheth,  but  w^hich  the  Holy  Ghost  teacheth. 
That  God  will  accept  the  ascriptions^'of  praise  which 
are  given  to  him  in  these  psalms,  we  are  absolutely 
certain ;  because  in  them  his  Spirit  has  taught  us  to 
ascribe  to  him,  the  glory  which  is  due  unto  his  name. 
We  pass  on  to  the  New  Testament,  and  we  find 
our  Lord  and  his  Apostles  not  only  recognising  the 
duty,  but  setting  an  example  of  praising  God.  What 
particular  psalms  and  hymns  they  used,  we  are  not 
expressly  told;  but  every  part  of  the  New  Testament 
furnishes  evidence  of  their  familiarity  with  the  book 
of  Psalms.  And  that  he  in  whom  dwelt  all  the  fulness 
of  the  Godhead  bodily,  and  his  Apostles  who  were 
endued  with  power  from  on  high,  did  not  use  the  ef- 
fusions of  uninspired  men  in  the  worship  of  God,  is 
certain.  In  an  interview  with  the  Apostles,  after  his 
resurrection,  our  Lord  addressed  them  in  the  follow- 
ing words :  "  These  are  the  words  that  I  spake  unto 
you,  while  I  was  yet  with  you,  that  all  things  must 
be  fulfilled,  which  were  written  in  the  law  of  Moses, 
and  in  the  prophets,  and  in  the  psalms,  concerning 
me."  From  this  and  other  declarations  of  like  char- 
acter in  the  New  Testament,  M^e  have  infallible  evi- 
dence, that  Jesus  Christ  himself  is  the  great  subject 
of  the  book  of  Psalms.  This  the  Apostles  understood, 
when  their  divine  Master  opened  their  understand- 
ings, that  they  might  understand  the  scriptures ;  and 
the  same  thing  will  be  understood  by  all  who  are 
taught  of  the  Lord.  And  when  we  consider  how  fre- 
quently the  Apostles  introduce  the  psalms,  in  their 
discourses   and  epistles,  we   cannot  doubt  that  they 


DR.    PRESSLY    ON    PSALMODY.  91 

regarded  the  matter  of  these  sacred  songs  as  very  suit- 
able to  be  employed  in  the  worship  of  God.  One 
thing,  however,  is  certain,  that  neither  our  Lord  nor 
his  Apostles  have  furnished  any  psalms  or  songs,  in 
the  New  Testament,  for  the  use  of  the  church,  much 
less  have  they  provided  a  book  of  Psalms.  And  fur- 
ther, there  is  no  appointment  given  to  any  man  to 
furnish  psalms  to  be  employed  in  the  worship  of  God, 
nor  is  there  a  promise  of  the  Spirit  of  Psalmody,  to 
assist  any  one  in  performing  this  important  service. 
And  yet  the  Apostles  of  our  Lord  and  Savior  call  upon 
us  to  "  offer  the  sacrifice  of  praise  to  God  continually," 
and  they  exhort  us  to  "  sing  psalms."  And  the  con- 
clusion from  the  whole,  is,  that  it  is  the  duty  of  the 
church  in  offering  unto  God  the  sacrifice  of  praise,  to 
present  that  which  he  has  appointed,  and  to  celebrate 
his  praise  in  the  use  of  those  psalms,  which  he  hira 
self  has  provided. 


92  DR.    PRESSLY    ON    PSALMODY. 


CHAPTER  VIII. 

An  Examination  of  some  Objections  which  are  Urged  against  the 
Use  of  the  Book  of  Psalms  in  the  Worship  of  God. 

The  venerable  author  of  the  "  Inquhy,"  in  common 
with  all  others  Avho  have  written  in  support  of  the 
claims  of  an  uninspired  psalmody,  has  thought  proper 
in  defending  his  principles,  to  urge  to  some  extent, 
objections  to  the  use  of  some  of  the  songs  contained 
in  the  book  of  Psalms.  AVe  have  already  had  occa- 
sion to  notice  the  sentiment  which  he  avows,  "  that  all 
that  is  typical  and  local  in  the  Psalms,  is  not  suited  to 
gospel  worship  and  praise  ;"  and  it  is  hoped  that  the 
remarks  which  have  been  made,  have  satisfied  the 
reader  that  such  a  sentiment  is  not  consistent  with 
that  reverence  Avhich  is  due  to  the  psalms  which  God 
has  given  to  his  church.  Without  pursuing  this  sub- 
ject any  further,  I  proceed  to  notice  some  other  ob- 
jections, which  are  urged  against  the  use  of  the  songs 
of  inspiration. 

1.  "The  songs  contained  in  the  book  of  Psalms, 
speak  of  a  Savior  to  come,  and  consequendy,  they  are 
not  adapted  to  the  edification  of  the  church  now,  since 
the  Redeemer  has  appeared  to  put  away  sin  by  the 
sacrifice  of  himself."  On  this  subject  the  author  of 
the  "  Inquiry  "  employs  the  following  language  :  "The 
truth  is,  the  true  church,  under  the  Old  Testament 
dispensation,  praised  God  for  a  promised  Redeemer, 


DR.    PRESSLY    ON    PSALMODY.  93 

and  were  saved  by  faith  in  the  promise ;  but  we  have 
seen  that  the  true  church  on  earth,  and  the  redeemed 
church  in  heaven,  praise  him  for  a  Redeemer  who 
has  come,  and  shed  his  blood  for  the  remission  of 
sins;  and  shall  we  not  follow  her  example?"  The 
connection  in  which  this  remark  is  found,  makes  it 
sufficiently  evident,  that  the  venerable  author  takes  the 
ground  of  the  objection  just  stated,  and  that  his  design 
is  to  show  that  those  psalms,  which  speak  of  the  work 
of  redemption  as  yet  to  be  accomplished,  are  "not 
suited  to  gospel  worship  and  praise."  "The  true 
church,"  he  says,  "under  the  Old  Testament  dispen- 
sation, praised  God  for  a  promised  Redeemer;"  and 
the  conclusion  which  he  would  have  us  to  draw,  is, 
that  those  songs  are  not  suited  to  gospel  worship,  be- 
cause the  church  is  now  called  to  praise  God  "  for  a 
Redeemer  who  has  come."  If  this  objection  has  any 
force  at  all,  it  will  prove  entirely  too  much.  The 
whole  of  the  Old  Testament,  as  well  as  the  book  of 
Psalms,  was  composed  at  a  period  anterior  to  the  in- 
carnation and  death  of  Jesus  Christ.  And  conse- 
quently, if  this  fact  renders  the  Psalms  unfit  to  be 
sung  in  the  worship  of  God,  it  will  follow  that  they 
and  all  the  Old  Testament,  are  unfit  to  be  read  in  the 
worship  of  God.  For,  if  they  may  be  read  in  the 
worship  of  God,  as  the  rule  of  our  faith  and  life,  why 
may  they  not  be  sung  in  the  worship  of  God,  since 
it  was  for  this  end  they  were  especially  given  ? 

It  is  taken  for  granted,  in  the  objection,  that  if  in 
the  Psalms,  the  church  praises  God  for  a  Redeemer 
to  come,  therefore  they  are  not  suitable  for  the  church 
now,  since  he  has  come.  But  it  so  happens,  that 
every  where  in  the  Psalms,  the  Redeemer  of  the 
church  is  presented  to  the  view  of  our  faith,  not  as 
one  who  should  appear  in  some  distant  age,  but  as 


94  DR.    PRESSLY    ON    PSALMODY, 

already  engaged  in  the  accomplishment  of  his  Media- 
torial work.  In  the  22d  Psalm,  the  Redeemer  is 
exhibited  before  our  eyes,  as  suffering  in  the  garden 
and  on  the  cross ;  and  we  hear  him  uttering  the  very 
words  which  dropped  from  his  lips  while  suspended 
upon  the  cross, — "My  God,  my  God,  why  hast  thou 
forsaken  me?"  Again  he  is  presented  to  our  view, 
as  having  triumphed  over  death  and  the  grave,  and 
having  ascended  on  high ;  angels,  principalities  and 
powers,  being  made  subject  to  him.  And  the  church 
praises  him,  not  as  a  promised  Savior,  but  as  an  as- 
■cended  and  triumphant  Redeemer.  "  Thou  hast  as- 
cended on  hig-h,  thou  hast  led  captivity  captive,  thou 
hast  received  gifts  for  men ;  yea,  for  the  rebellious  al- 
so, that  the  Lord  God  might  dwell  among  theni."  * 
Permit  me  now  to  call  the  attention  of  the  objector  to 
a  difficulty  in  Avhich  his  principle  involves  him.  If 
it  were  true  that  the  Psalms  speak  of  a  Savior  to  come, 
and  therefore  are  not  suited  to  gospel  worship,  then 
those  numerous  psalms  M-hich  speak  of  a  suffering, 
risen  and  ascended  Savior,  were  not  suited  to  the  wor- 
ship of  the  Old  Testament  church,  because  the  Re- 
deemer had  not  then  appeared  in  human  nature. 
That  is,  though  these  psalms  were  given  to  the  church 
by  the  God  of  infinite  wisdom,  to  be  employed  in  his 
worship,  they  were  not  adapted  to  the  end  for  which 
they  were  given !  O  vain  man,  who  art  thou  that  re- 
pliest  against  God? 

But  is  it  true,  that  the  Psalms  present  the  Savior  to 
the  view  of  our  faith,  as  one  who  was  yet  to  come  ? 
Is  it  really  so,  my  venerable  Father,  permit  me  re- 
spectfully to  ask, — is  it  the  truth  that  in  the  Psalms 
given  to  the  church  under  the   Old  Testament,  she 

*  Psalm  68  :  18. 


DR.    PRESSLY    ON    PSALMODY.  95 

praised  God  for  a  promised  Redeemer,  who  had  not 
yet  come  ?  It  is  true  that  tliese  Psahiis  were  compo- 
sed long  before  the  actual  appearance  of  Jesus  Christ 
in  human  nature.  But  it  is  no  less  true  that  these 
divine  songs  are  the  productions  of  that  omniscient 
Spirit,  before  whose  view  all  futurity  is  spread  out, 
and  things  which  were  then  future,  are  described  by 
him  as  now  taking  place,  or  already  past.  For  ex- 
ample, in  the  22d  Psalm,  we  hear  our  suffering  Re- 
deemer exclaiming,  "  I  am  poured  out  like  water,  and 
all  my  bones  are  out  of  joint;  my  heart  is  like  wax; 
it  is  melted  in  the  midst  of  my  bowels.  ,The  assem- 
bly of  the  wicked  have  enclosed  me  ;  they  pierced  my 
hands  and  my  feet."  Again:  This  same  glorious 
personage  is  presented  to  our  view,  as  exalted  upon 
the  holy  hill  of  Zion,  in  the  character  of  God's  anoint- 
ed King,  and  proclaiming  defiance  to  the  opposers  of 
his  kingdom :  "  Why  do  the  heathen  rage  and  the 
people  imagine  a  vain  thing  ? "  Again,  he  is  described 
as  coming  to  judgment,  and  all  nature  is  summoned  to 
pay  obeisance  to  him:  ''Let  the  heavens  rejoice,  and 
let  the  earth  be  glad  before  the  Lord,  for  he  cometh 
to  judge  the  eartl^;  he  shall  judge  the  world  with 
righteousness,  and  the  people  with  his  truth."  If  the 
principle  assumed  in  the  objection  were  well  founded, 
that  psalms  which  exhibit  a  promised  Savior,  who 
is  yet  to  come,  are  not  suited  to  gospel  worship,  it 
would  then  follow  that  a  large  portion  of  the  psalms 
are  better  adapted  to  the  worship  of  the  church  now, 
than  they  were  formerly ;  for  in  them,  the  Redeemer 
is  described  as  already  come,  a  man  of  sorrows  and 
acquainted  with  grief ;  as  having  risen  from  the  dead; 
as  having  ascended  on  high,  and  as  having  received 
gifts  for  men.  But  the  truth  is,  there  is  no  force  in 
the  objection  at  all.  Ever  since  the  first  promise  of 
8* 


96  DR.    PRESSLY    ON    PSALMODY. 

a  Savior  was  given  to  our  lost  world,  Jesus  Christ 
has  been  the  only  hope  of  sinful  man.  By  faith  in 
him,  as  exhibited  to  them  upon  the  infalUble  testimony 
of  God,  believers  were  saved  under  the  Old  Testa- 
ment ;  and  it  is  by  faith  in  him,  as  revealed  tu  us  upon 
the  testimony  of  God  in  the  gospel,  that  believers  now 
are  saved.  The  merit  of  the  Savior's  death  was  as 
effectual  in  securing  the  salvation  of  the  believer,  be- 
fore he  actually  laid  down  his  life  a  ransom  for  many 
as  it  is  now.  And  those  divine  songs,  in  which  his 
Spirit  taught  the  church  to  praise  him,  before  the  pe- 
riod of  his  incarnation,  are,  in  all  respects,  as  well 
adapted  to  the  edification  of  the  church  now,  as  they 
were  in  the  beginning.  Not  only  so — I  do  not  hes- 
itate to  say,  that  they  are  now  better  adapted  to  this 
end,  as,  in  consequence  of  the  light  M-hich  the  gospel 
has  reflected  upon  them,  the  fulness  of  their  meaning 
may  be  more  thoroughl}  understood. 

2.  Another  objection  urged  against  the  use  of  the 
songs  contained  in  the  book  of  Psalms,  is,  that  they 
breathe  a  spirit,  in  some  instances,  inconsistent  with 
the  gospel.  After  adverting  to  the  "  dull  indifference, 
the  negligent  and  the  thoughtless  air,  that  sits  upon 
the  faces  of  a  whole  assembly,  while  the  psalm  is  on 
their  lips,"  Dr.  AVatts  observes,  "I  have  been  long 
convinced,  that  one  great  occasion  of  this  evil  arises 
from  the  matter  and  loords  to  which  we  confine  all 
our  songs.  Some  of  them  are  almost  opposite  to  the 
spirit  of  the  gospel ;  many  of  them  foreign  to  the  state 
of  the  New  Testament,  and  widely  different  from  the 
present  circumstances  of  christians.  Hence  it  comes 
to  pass,  that  when  spiritual  affections  are  excited  with- 
in us,  and  our  souls  are  raised  a  little  above  this  earth, 
in  the  beginning  of  a  psalm,  we  are  checked  on  a 
sudden  in  our  ascent  toward  heaven,  by  some  expres- 


DR.    PRESSLY    ON    PSALMODY.  97 

sions  that  are  most  suitable  to  the  days  of  carnal  or- 
dinances, and  fit  only  to  be  sung  in  the  worldly  sanc- 
tuary. While  we  are  kindling-  into  divine  love,  by 
the  meditations  of  the  loving  kindness  of  God,  and 
the  multitude  of  his  tender  mercies  ;  within  a  few  ver- 
ses, some  dreadful  curse  against  men  is  proposed  to 
our  lips,  M'hich  is  so  contrary  to  the  new  command- 
ment of  loving  our  enemies."  *  This,  it  must  be 
confessed,  is  strong  language  for  an  imperfect,  erring 
mortal  to  apply  to  the  word  of  God.  It  is  true,  that 
my  venerable  Father  does  not  employ  precisely  such 
language  as  this  :  I  suppose,  however,  he  would  wish 
to  be  considered  as  coinciding  in  sentiment  with  this 
celebrated  writer.  Accordingly,  Y\^hen  speaking  of 
Watts'  Hymns,  and  of  the  errors,  v/hich,  in  the  judg- 
ment of  some,  they  contain,  he  remarks,  page  204  of 
the  "Inquiry," — "Yet  we  do  not  remember  to  have 
seen  one  single  error,  of  any  consequence,  that  has 
been  established."  His  kind  sympathy  for  this  wri- 
ter, he  further  manifests,  by  speaking  of  him  as  the 
"much  abused  and  slandered  Dr.  Watts."  That  I 
may  not  be  liable  to  the  charge  of  slandering  Dr. 
Watts,  he  shall  speak  for  himself,  and  his  sentiments 
shall  be  stated  in  his  own  words.  In  addition  to  the 
extract  already  given,  I  would  subjoin  a  note  which 
Dr.  Watts  has  appended  to  the  hfty-fifth  psalm.  "I 
have  left  out  some  whole  psalms  and  several  parts  of 
others,  that  tend  to  fill  the  mind  with  overwhelming 
sorrows,  or  sharp  resentment,  neither  of  which  are  so 
well  suited  to  the  gospel." 

According  to  Dr.  Watts  then,  and  all  who  coincide 
in  sentiment  with  him,  there  are  some  of  the  psalms, 
which  "tend  to  fill  the  mind  with  sharp  resentment;" 

*  Preface  to  Hymns, 


Vb  dr.  pressly  on  psalmody. 

"  some  of  them  are  almost  opposite  to  the  spirit  of  the 
gospel;"  and  in  some  of  them,  a  "dreadful  curse 
against  men  is  proposed  to  our  lips,  which  is  so  con- 
trary to  the  new  commandment  of  loving  our  enemies." 
I  would  respectfully  ask  the  author  of  the  "Inquiry," 
if  it  is  really  an  error  of  no  consequence,  to  represent 
the  Holy  Ghost,  as  inculcating  a  spirit  in  one  part  of 
divine  revelation,  which  is  at  war  Avith  the  spirit  of 
another?  Is  it  an  error  of  no  consequence,  to  charge 
the  Holy  Spirit  with  being  the  author  of  a  sentiment 
which  "tends  to  fill  the  mind  with  sharp  resentment?" 
And  are  they  slanderers  of  Dr.  Watts,  who  represent 
him  as,  in  these  and  similar  instances,  uttering  senti- 
ments which  are  directly  derogatory  to  the  Spirit  of 
inspiration  ?  when  men  speak  thus  unguardedly  in  re- 
lation to  the  songs  contained  in  the  book  of  Psalms, 
do  they  not  overlook  entirely  the  divine  inspiration  of 
that  book?  do  they  not  speak  as  though  they  consid- 
ered these  divine  songs,  as  the  productions  of  erring 
men  like  themselves,  and  forget  that  they  are  finding 
fault  with  the  Word  of  God  ? 

It  is  an  error  of  very  pernicious  tendency,  if  my 
venerable  Father  will  allow  me  to  say  it,  to  represent 
one  part  of  the  Word  of  God  as  contradictory  to  an- 
other. It  is  doubtless  true,  that  the  mind  of  God  is 
more  fully  and  clearly  revealed  in  one  part  of  his 
word,  than  it  is  in  another.  But  this  is  a  very  differ- 
ent thing  from  saying,  that  one  part  of  the  Word  of 
God  tends  to  fill  the  mind  with  passions,  which  are 
contrary  to  the  nevv"  commandment  of  loving  our  ene- 
mies. The  duty  of  loving  our  enemies,  is  enforced 
by  a  new  example  and  nev\^  motives,  and  our  obliga- 
tion to  perform  this  duty,  is  set  in  a  new  light  under 
the  gospel ;  but  the  duty  itself  is  not  new,  nor  is  it  by 
any  means  peculiar  to  the  gospel.     The  Scribes  and 


DR.    PRESSLY    ON    PSALMODY.  99 

Pharisees,  who  made  void  the  law  of  God  by  their 
traditions,  did  indeed  teach  the  abhorrent  doctrine,. 
^'Thou  shalt  love  thy  neighbor  and  hate  thine  enemy." 
But  there  is  no  such  doctrine  countenanced  in  any 
part  of  the  Word  of  God.  The  law  of  God  is  like 
himself,  unchangeable ;  and  it  always  required  that  we 
should  love  our  enemies.  "  Thou  shalt  love  thy 
neighbor  as  thyself,"  is  a  summary  of  what  the  law 
of  God  requires,  in  so  far  as  our  duty  to  our  fellow- 
man  is  concerned.  All  this  was  required  under  the 
legal  dispensation,  and  nothing  more  than  this  is  re- 
quired under  the  gospel.  And  to  say  that  there  is  a 
sentiment  contained  in  tlie  book  of  Psalms,  which  has 
a  tendency  to  fill  the  mind  with  "sharp  resentment," 
or  excite  unholy  passions,  at  war  with  the  command- 
ment which  requires  us  to  love  our  enemies,  I  must 
be  permitted  to  say,  is  a  slander  upon  the  Holy  Spirit, 
who  is  its  author. 

As  it  is  important  that  this  subject  should  be  under- 
stood, for  the  purpose  of  assisting  the  humble  inquirer 
after  truth,  it  may  be  proper  to  pursue  it  a  little  fur- 
ther. It  is  entirely  too  common,  with  a  certain  class 
of  writers,  to  represent  the  Psalmist  as  expressing- 
feelings  of  resentment  and  hatred  against  his  personal 
enemies.  Accordingly,  Dr.  Watts,  in  giving  an  ac- 
count of  the  principles  on  which  his  Iniitation  of  the 
Psalms  of  David  is  prepared,  observes,  "  Where  the 
Psalmist  uses  sharp  invectives  against  his  personal 
enemies,  I  have  endeavored  to  turn  the  edge  of  them 
against  our  spiritual  adversaries,  sin,  satan  and  temp- 
tation." To  say  nothing  now  of  the  daring  presump- 
tion of  a  sinful  mortal,  in  taking  such  liberty  with  the 
Word  of  God,  the  serious  christian  is  desired  to  look 
at  the  sentiment  here  avowed.  The  Psalmist  is  rep- 
resented as  using  "  sharp  invectives  against  his  per- 


100  DR.    PRESSLY    ON    PSALMODY. 

sonal  enemies."  Was  the  Psalmist  then,  under  the 
influence  of  the  Spirit  of  inspiration?  Is  it  true,  as 
the  Apostle  declares,  that  the  Holy  Ghost  spake  by 
the  mouth  of  David?  In  using  such  language  as  Dr. 
Watts  here  employs,  do  not  men  virtually  charge  the 
Spirit  of  love  and  grace,  with  inspiring  the  Psalmist 
with  feelings  of  resentment,  and  with  putting  into  his 
mouth  sharp  invectives  against  his  personal  enemies  ? 
And  I  would  appeal  not  to  the  prejudices  of  the  igno- 
rant, but  to  the  sober  reflection,  and  to  the  enlightened 
consciences  of  all  those  who  reverence  the  authority 
of  God  in  his  AVord,  while  I  ask,  does  not  such  lan- 
guage ofier  a  fearful  indignity  to  the  Spirit  of  inspira- 
tion ? 

The  authority  of  Dr.  Watts'  name,  has  done  much 
to  produce  the  impression,  that  there  is  something  in 
the  divine  songs,  contained  in  the  book  of  Psalms,  so 
entirely  contrary  to  the  spirit  of  the  gospel,  that  many 
will  not  sing  them.  These  songs  are  confessedly  the 
W^ord  of  God ;  they  are,  as  all  admit,  the  songs  of  the 
Spirit ;  and  yet  there  are  some  professing  christians, 
who  wish  to  be  considered  as  so  much  under  the  in- 
fluence of  the  spirit  of  Christianity,  that  they  will  not 
sing  these  songs  of  the  Spirit!  This  surely  is  and 
must  be  a  sinful  prejudice.  Under  the  influence  of 
the  mistaken  idea,  to  which  I  have  referred,  some  of 
these  divine  songs  have  been  denominated  "cursing 
psalms  ; "  and  it  is  said  by  some,  that  a  christian  can- 
not with  propriety  use  them.  Let  us,  for  a  moment, 
examine  this  principle,  in  reference  to  a  particular 
psalm  of  that  class,  of  which  men  have  spoken  so  un- 
guardedly. The  109th  psalm  is  one  of  that  class,  in 
which,  acording  to  Dr.  Watts,  "some  dreadful  curse 
against  men  is  proposed  to  our  lips,  which  is  so  con- 
trary to  the  new  commandment  of  loving  our  enemies." 


DR.    PRESSLY    ON    PSALMODY.  101 

Instead  of  siiig-ing  in  the  praise  of  God  such  dreadful 
curses  ao^ainst  men,  Dr.  Watts  has  given  us,  as  his 
109th  psahii,  a  song  bearing  the  title,  "Love  to  ene- 
mies, from  the  example  of  Christ."  That  it  is  our 
duty  to  love  our  enemies,  all  will  admit.  And  that 
there  is  nothing  inculcated  in  the  book  of  Psalms,  in- 
consistent with  that  duty,  must  be  admitted  by  all  who 
acknowledo-e  the  divine  inspiration  of  this  book.  And 
yet  Dr.  Watts  proceeds  upon  the  supposition,  that 
there  is  something  in  this  psalm  contrary  to  the  new 
commandment  of  loving  our  enemies.  And  therefore, 
he  changes  its  spirit  and  design,  and  gives  us  in  its^ 
stead,  a  song  which  inculcates,  "Love  to  enemies,, 
from  the  example  of  Christ."  Now  it  so  happens, 
that  in  relation  to  this  very  psalm,  we  have  the  testi-- 
mony  of  scripture  to  assure  us,  that  in  it  the  Holy 
Spirit  exhibits  the  fearful  doom,  which  awaits  the 
finally  impenitent.  "  Peter  stood  up  in  the  midst  of 
the  disciples,  and  said, — Men  and  brethren,  this  scrip- 
ture must  needs  have  been  fuliilled,  which  the  Holy 
Ghost,  by  the  mouth  of  David,  spake  before  concern-' 
ing  Judas,  which  was  guide  to  them  that  took  Jesus."* 
It  is  then,  a  manifest  impropriety,  to  represent  the 
Psalmist,  as  uttering  "sharp  invectives  against  his 
personal  enemies,"  or  as  proposing  to  our  lips  "some 
dreadful  curse  against  men."  A  manifest  impropriety, 
did  I  say  ?     The  lan^uaore  is  entirely  too  mild !     It  is 

Do 

daring  profanity  to  say,  as  Dr.  Watts  has  said,  that 
the  59th  and  109th  psalms,  "are  so  full  of  cursings, 
that  they  hardly  become  the  tongue  of  a  follower  of 
the  blessed  Jesus."  These  words,  christian  reader, 
were  spoken  by  the  Spirit  of  Christ,  and  yet  accord- 
ing to  Dr.  Watts,  and  those  who  maintain  that  there 

*  Acts  1  :   16. 


102  DR.    FRESSLY    ON    PSALMODY. 

is  no  error  of  any  consequence  in  his  writings,  they 
"  hardly  become  the  tongue  of  a  follower  of  the  blessed 
Jesus  '.'" 

It  is  apprehended,  that  there  is  prevalent  in  the 
christian  world,  a  practical  mistake  on  this  subject, 
which  is  of  pernicious  tendency.  It  is  the  duty  of 
the  christian  to  love  his  own  enemies  ;  but  is  it  his 
duty  to  love  the  enemies  of  Christ,  and  sympathise 
with  them  ?  Our  blessed  Redeemer  has  set  us  an 
example  of  praying  for  the  forgiveness  of  our  enemies, 
and  his  example  we  should  follow,  and  his  spirit  we 
should  cultivate ;  and  every  part  of  the  Word  of  God, 
where  it  is  received  in  faith,  will  have  a  tendency  to 
produce  this  result.  But  M^ien  the  Lord  Jesus  de- 
nounces his  displeasure  against  all  ungodliness  and 
unrighteousness  of  men,  shall  not  the  christian,  wha 
is  a  partaker  of  the  Spirit  of  Christ,  approve  the  sen- 
tence ?  When  he,  as  the  righteous  Judge,  shall  say 
in  relation  to  the  finally  impenitent,  "  Those,  mine 
enemies,  which  would  not  that  I  should  reign  over 
them,  bring  hither  and  slay  them  before  me,"  will 
not  all  the  subjects  of  his  grace  respond,  Amen?  It 
is  a  sickly  and  spurious  charity,  entirely  different  from 
the  charity  of  the  gospel,  which  would  sympathise 
with  the  enemies  of  the  Lord  Jesus,  and  in  the  excess 
of  its  liberality  would  take  to  its  embrace,  rebels  and 
traitors  to  the  Prince  of  peace.  And  such  a  charity, 
it  is  admitted,  has  no  countenance  from  any  thing  con- 
tained in  the  book  of  Psalms,  nor  in  any  other  part  of 
the  word  of  God. 

3.  Another  objection  which  has  been  urged  against 
the  use  of  the  scripture  Psalms,  is,  that  they  are  so 
Jewish  and  unintelligible  that  they  are  not  adapted  to 
christian  worship.  In  his  preface  to  his  hymns.  Dr. 
Watts,  speaking  of  the  psalms,  observes,  "  When  we 


DR.    PRESSLY    OX    PSALIVIODY.  103 

are  just  entering  into  an  evangelical  frame,  by  some 
of  the  glories  of  the  gospel,  presented  in  the  brightest 
figures  of  Judaism,  yet  the  very  next  line  perhaps, 
which  the  clerk  parcels  out  unto  us,  hath  something 
in  it  so  extremely  Jewish  and  cloudy,  that  it  darkens 
our  sight  of  God  the  Savior."  And  in  his  "Essay 
for  the  Improvement  of  Psalmody,"  he  remarks,  that 
in  singing  the  Psalms,  "  persons  of  seriousness  and 
judgment,  that  consider  what  they  sing,  are  often  for- 
ced to  break  off  in  the  midst,  to  omit  whole  lines  and 
verses ;  and  thus  the  tune,  and  the  sense,  and  the  de- 
votion, is  interrupted  at  once,  because  they  dare  not 
sing  without  understanding,  and  almost  against  their 
^consciences."  The  christian  reader,  startled  by  such 
sentiments,  exclaims,  -'Is  this  the  man  who  has  given 
lo  the  christian  churches  a  system  of  Psalmody,  which 
has  usurped  the  place  of  the  songs  of  inspiration?" 
What!  "Persons  of  seriousness  and  judgment,  forced 
to  omit  whole  lines  and  verses"  of  those  songs  which 
are  the  productions  of  God's  Holy  Spirit,  "because 
they  dare  not  sing  without  understanding,  and  almost 
against  their  consciences  !  "  But  this  is  not  all. 
Where  persons  of  seriousness  and  judgment  are  forced 
to  break  off,  he  adds, — "  The  more  unthinking  multi- 
tude go  on  singing  in  cheerful  ignorance,  wheresoever 
the  clerk  guides  them,  across  the  river  Jordan,  through 
the  land  of  Gebal,  Ammon  and  Amalek;  they  join 
their  song  in  concert  with  the  high  sounding  cymbals; 
their  thoughts  are  bedarkened  with  the  smoke  of  in- 
cense and  covered  with  Jewish  veils."  The  conclu- 
sion to  which  the  author  would  bring  us,  is,  that  many 
of  the  Psalms  are  so  Jewish,  so  cloudy  and  unintelli- 
gible, that  the  use  of  them  would  tend  rather  to  hin- 
der, than  to  aid  devotion. 

But  does  not  the  reader  at  once  perceive,  that  if 
9 


104  DR.    PRESSLY    ON    PSALMODY. 

there  is  any  force  in  this  objection,  it  is  an  impeach- 
ment of  the  wisdom  and  goodness  of  God,  who  gave 
to  his  church,  songs  so  ill  adapted  to  the  end  for 
which  they  were  given?  Dr.  Watts,  by  a  strange 
inconsistency,  adds,  that  "Such  language"  as  that 
contained  in  the  Psalms,  "  was  suited  by  infinite  wis- 
dom, to  raise  the  affections  of  the  saints  of  that  day; 
but  I  fear  it  does  but  sink  our  devotion  and  hurt  our 
worship."  Now,  I  would  ask,  how  could  the  lan- 
guage of  these  divine  songs  raise  the  pious  affections 
and  aid  the  devotion  of  the  saints  of  former  days,  if 
its  tendency  now,  is  to  "sink  our  devotion  and  hurt 
our  worship  ?"  We  enjoy  superior  advantages,  and 
with  the  clearer  light  of  the  gospel,  are  prepared  to 
understand  much  more  fully  the  meaning  of  these  sa- 
cred songs.  And  consequently,  instead  of  being  less  suit- 
able to  be  employed  now  for  the  use  of  God's  people, 
than  they  were  formerly,  they  are  really  better  adapted 
to  the  edification  of  the  church  under  the  gospel,  than 
they  were  under  the  legal  dispensation.  But  it  will 
be  said.  Would  not  songs  drawn  up  in  the  language 
of  the  New  Testament,  be  better  adapted  to  the  wor- 
ship of  God  now,  than  those  in  which  there  are  fre- 
quent allusions  to  the  rites  and  ceremonies  of  the  law? 
I  answer,  if  the  God  of  infinite  wisdom  had  thought 
that  such  songs  would  have  been  better  for  his  church, 
it  is  reasonable  to  suppose  that  he  would  have  provi- 
ded them.  But  as  there  is  no  book  of  Psalms  provi- 
ded in  the  New  Testament,  I  conclude,  that  he  who 
knows  what  is  best  for  his  church,  did  not  consider 
that  any  was  necessary. 

The  objection  which  we  are  considering,  seems  to 
be  founded  upon  mistaken  views  of  the  worship  of 
the  church  under  the  former  dispensation.  It  seems 
to  take  it  for  granted,  that  the  worshipper  under  the 


DR.    PRESSLV    OX    PSALMODY.  105 

law,  depended  on  the  ceremonial  rites  and  sacrifices 
for  acceptance  ^vitli  God.  My  venerable  Father  will 
excuse  the  liberty  which  I  take  in  saying,  that  he 
employs  language  which  might  seem  to  countenance 
this  idea,  tliough,  of  course,  I  do  not  suppose  that  he 
holds  such  a  principle.  For  example,  on  page  209 
of  the  "Inquiry,"  when  speaking  of  the  greater  suit- 
ableness of  songs  prepared  in  the  language  of  the  New 
Testament,  he  remarks, — "  In  order  to  lind  acceptance 
with  God,  shall  we  say  with  the  Psalmist,  in  the  66th 
Psalm,  I  will  offer  unto  thee  burnt  sacrifices  of  fat- 
lings,  with  the  incense  of  rams ;  I  will  offer  bullocks 
with  goats ;  or,  as  the  Apostle  exhorts,  having  boldness 
to  enter  into  the  holiest  by  the  blood  of  Jesus,"  &c. 
Heb.  10:  19—22.  What,  I  would  ask,  was  the 
meaning  of  the  true  worshipper  under  the  law,  when 
he  came  before  God  with  such  language  as  that  em- 
ployed in  this  psalm  ?  Did  he  depend  upon  the  sac- 
rifices of  fadings,  of  bullocks  and  of  goats,  for  accept- 
ance with  God  ?  Most  certainly  he  did  not.  Through 
the  medium  of  these  bloody  sacrifices,  he,  in  the  ex- 
ercise of  faith,  looked  to  the  Lamb  of  God,  who  taketh 
away  the  sin  of  the  world.  He  depended,  ibr  accept- 
ance with  God,  upon  the  same  great  Sacrifice  for  sin, 
which  is  now  the  foundation  of  the  christian's  hope. 
If  then,  the  ancient  believer  could  approach  unto  God 
acceptably  in  the  use  of  such  a  song ;  if,  while  he  had 
before  the  eye  of  his  body,  a  bleeding  lamb,  he  had 
presented  to  the  eye  of  his  faith  the  Lamb  of  God ;  if 
the  language  of  such  a  song,  raised  in  his  breast  pious 
affections,  and  aided  devotion,  why  should  such  ex- 
pressions and  such  language  "sink  our  devotion  and 
hurt  our  worship,"  since  we  have  the  light  of  the 
gospel  to  render  their  import  more  inteUigible?  If 
these  and  similar  expressions,  did  not  "bedarken  the 


106  DR.    PRESSLY    ON    PSALMODY. 

thoughts"  of  the  ancient  believer,  and  hide  the  Savior 
from  his  sight,  why  should  they  have  on  us  so  injuri- 
ous an  effect?  If  such  language  served  to  lead  the 
ancient  Israelite  to  Him  who  is  the  desire  of  all  na- 
tions, why  may  it  not  now  raise  the  thoughts  of  the 
humble  christian,  surrounded  as  he  is  with  clearer 
light,  to  Him  who  is  the  end  of  the  law  for  righteous- 
ness to  every  one  that  believeth? 

I  will  close  this  chapter  v/ith  a  notice  of  one  other 
remark  of  the  author  of  the  "Inquiry,"  which  seems 
to  me  exceptionable.  He  is  animadverting  upon  the 
declaration  which  many  of  the  best  and  ablest  men 
who  ever  lived,  have  made,  that  the  "Psalms  con- 
tain the  very  substance  and  marrow  of  the  gospel ;  " 
and  he  boldly  affirms,  "  We  deny  the  correctness  and 
truth  of  the  assertion."  He  at  the  same  time,  "protests 
against  being  called  an  eneyiy  of  the  book  of  Psalms." 
it  seems,  however,  that  if  he  prized  the  Psalms  as*a 
*' precious  part  of  divine  revelation,"  he  does  not  like 
to  hear  a  great  deal  said  in  commendation  of  them. 
Accordingly  he  adds,  "But  that  they  contain  as  clear 
and  as  full  a  view  of  the  important  and  fundamental 
doctrines  of  the  gospel,  as  the  New  Testament,  we 
are  astonished  any  man  should  assert  in  the  present 
day."  But,  venerable  Father,  it  is  the  creature  of  an 
excited  imagination,  which  has  excited  your  astonish- 
ment. Mr.  Reid,  Avhom  you  oppose,  has  said  no 
such  thing.  He  does  not  say  that  the  important  and 
fundamental  doctrines  of  the  gospel,  are  as  fully  and 
clearly  revealed  in  the  Psalms,  as  they  are  in  the  New 
Testament.  What  he  says,  is,  that  the  Psalms  con- 
tain "the  very  substance  and  marrow  of  the  gospel." 
This  is  surely  a  different  sentiment  from  that  wh^ch 
fills  you  with  astonishment.  From  the  position  which 
the  "marrow  "  occupies  in  the  animal  system,  I  would 


DR.    PRESSLY    ON    PSALMODY.  107 

suppose  thai  it  does  not  convey  the  idea  of  a  thing 
very  fully  and  clearly  exposed  to  view.  The  state- 
ment of  Mr.  Reid,  the  truth  of  which  you  so  positive- 
ly deny,  says  nothing  at  all  in  relation  to  the  compar- 
ative fulness  and  clearness  with  wliich  the  doctrines 
of  the  gospel  are  revealed  in  the  gospel,  but  is  simply 
this,  that  the  Psalms  contain  "the  very  substance  and 
marrow  of  the  gospel."  And  I  would  appeal  to  your 
sober  judgment,  while  I  respectfully  ask.  Is  not  this 
the  literal  truth  ?  Is  not  Jesus  Christ  himself,  every 
where  brought  to  our  view,  in  the  book  of  Psalms  ? 
In  the  Psalms,  we  have  presented  to  our  view  the  in- 
carnation, birth,  life,  passion,  death,  resurrection,  as- 
cension, kingdom  and  priesthood  of  our  Lord  and  Sa- 
vior; and  do  they  not  then,  contain  "the  very  substance 
and  marrow  of  the  gospel  ?  "  With  your  permission, 
venerable  Fatlier,  I  will  say  that  the  Psalms  do  con- 
tain "the  very  substance  and  marrow  of  the  gospel;" 
and  such  has  been  the  judgment  of  the  church  of  God 
in  all  ages. 


9" 


108  DR.    PRESSLY    ON    PSAL>IODY. 


CHAPTER  IX. 

Watts'  Psalms  are   not,  nor  were  they  by  their  Author  Intended 
to  be,  a  Version  of  the  Book  of  Psalms. 

As  it  is  by  Watts'  "Psalms  of  David  imitated  in 
the  language  of  the  New  Testament,"  that  the  sacred 
songs  contained  in  the  book  of  Psalms,  have  been  put 
out  of  the  place  they  were  designed  to  occupy  in  the 
worship  of  the  church,  it  is  proposed  to  examine  with 
some  care,  the  principles  on  which  the  system  of  this 
distinguished  author  is  founded.  It  is  common  with 
many,  to  speak  of  Watts'  Psalms  as  though  they  were 
a  version  of  the  songs  contained  in  the  book  of  Psalms; 
and  there  are  no  doubt  many,  who,  having  never  ex- 
amined the  subject  with  attention,  are  laboring  under 
the  mistaken  impression  that  they  are  a  version  of  the 
songs  of  inspiration.  But  all  who  are  acquainted  with 
the  subject,  know,  that  this  is  not  the  fact.  With 
many,  the  controversy  on  Psalmody,  is  regarded  as 
nothing  more  than  a  dispute  with  reference  to  the  re- 
lative merits  of  different  versions.  One  prefers  the 
version  of  Watts  ;  another  esteems  more  highly  that 
of  Rouse.  But  this  is  an  exceedingly  unfair  repre- 
sentation of  the  point  at  issue.  For,  Watts'  Psalms 
cannot,  with  any  propriety,  be  regarded  as  a  version 
of  the  book  of  Psalms.  And  that  the  reader  may  be 
fully  satisfied  that  I  do  the  author  no  injustice  in  ma- 
king this  statement,  I  shall  refer  particularly  to  his 


DR.    PRESSLY    ON    PSALMODY.  109 

own  language.  For  example,  he  says,  "I  have  cho- 
sen rather  to  imitate,  than  to  translate.''''  And  further, 
he  observes, — "  I  have  not  been  so  curious  and  exact 
in  striving  every  where  to  express  the  ancient  sense 
and  meaning  of  David,  but  have  rather  expressed  my- 
self, as  I  may  suppose  David  would  have  done,  had 
he  lived  in  the  days  of  Christianity."  In  explaining 
the  principle  on  which  his  system  is  founded,  he  ob- 
serves,— "My  own  design,  in  short,  is  this,  namely, 
to  accommodate  the  book  of  Psalms  to  christian  wor- 
ship. And  in  order  to  this,  it  is  necessary  to  divest 
David  and  Asaph  of  every  other  character  but  that  of 
a  psalmist  and  a  saint,  and  to  make  them  always  speak 
the  common  sense  of  a  christian."  *  Such  is  the  lan- 
guage in  which  this  celebrated  writer  describes  his 
own  design.  And  it  is  to  practise  an  imposition  on 
the  community,  and  to  do  great  injustice  to  Dr.  Watts 
himself,  to  represent  his  Psalms  as  a  version  of  the 
book  of  Psalms.  It  was  no  part  of  his  design,  to  give 
a  correct  translation  of  the  songs  of  the  sweet  Psalm- 
ist of  Israel,  but  to  make  him  speak  "the  common 
sense  of  a  christian."  "  In  all  places,"  he  observes, 
"I  have  kept  my  grand  design'  in  view  ;  and  that,  is, 
to  teach  my  author  to  speak  like  a  christian."  It  is 
then  perfectly  plain,  that  it  was  far  from  the  intention 
of  Dr.  Watts,  to  give  a  translation  of  the  language  of 
the  Psalmist.  His  avowed  design  was,  to  "teach  my 
author  to  speak  like  a  christian."  It  would  appear 
then,  that  in  the  estimation  of  this  man,  who  has  fur- 
nished a  large  portion  of  the  christian  church  with  a 
system  of  Psalmody,  that  the  teaching  of  the  Holy 
Spirit,  which  the  Psalmist  enjoyed,  was  very  insuffi- 
cient, and  that  it  was  necessary  that  one  in  modern 

*  Preface  to  Psalms  of  David  imitated. 


110  DR.    PRESSLY    ON    PSALMODY. 

times  should  undertake  the  office  of  teaching  him  "to 
speak  like  a  christian." 

After  having  stated  his  plan,  Dr.  Watts  gives  us  the 
following  acconnt  of  its  execution :  "  Attempting  the 
work  with  this  view,  I  have  entirely  omitted  some 
whole  psalms,  and  large  pieces  of  many  others ;  and 
have  chosen  out  of  all  of  them,  such  parts  onty,  as 
might  easily  and  naturally  be  accommodated  to  the 
various  occasions  of  the  christian  life,  or  at  least  might 
afford  us  some  beautiful  allusion  to  christian  affairs. 
These  I  have  copied  and  explained  in  the  general 
style  of  the  gospel ;  nor  have  I  confined  my  expres- 
sions to  any  particular  party  or  opinion,  that,  in  words 
prepared  for  public  worship  and  for  the  lips  of  multi- 
tudes, there  might  not  be  a  syllable  offensive  to  chris- 
tians, whose  judgments  may  differ  in  the  lesser  mat- 
ters of  religion.  Where  the  Psalmist  uses  sharp  in- 
vectives against  his  personal  enemies,  I  have  endeav- 
ored to  turn  the  edge  of  them  against  our  spiritual  ad- 
versaries, sin,  satan,  and  temptation.  Where  the 
flights  of  his  faith  and  love  are  sublime,  I  have  often 
sunk  the  expressions  within  the  reach  of  an  ordinary 
christian.  Where  the  words  imply  some  peculiar 
wants  or  distresses,  joys  or  blessings,  I  have  used 
words  of  greater  latitude  and  comprehension, — suited 
to  the  general  circumstances  of  men." 

Such  then,  is  the  author's  own  account  of  his  plan, 
and  of  the  manner  of  its  execution.  And  the  serious 
consideration  of  every  one  M^ho  reverences  the  Bible 
as  the  word  of  God,  is  requested  to  the  following  re- 
marks. 

1.  Dr.  Watts,  in  his  system,  has  "entirely  omitted 
some  whole  psalms,  and  large  pieces  of  many  others;" 
and  "out  of  all  of  them,"  he  has  chosen  such  parts 
only;  as  to  him  seemed  proper.     And  will  it  be  pre- 


DR.    PKESSLY    ON    PSALMODY.  Ill 

tended,  after  this  plain  and  honest  avowal,  that  Watts' 
Psalms  are  a  version  oi"  the  book  of  Psalms?  The 
idea  is  preposterous.  Pronounce  them  good  poetry, 
if  you  will;  call  them  evangelical  songs,  if  you  choose. 
But  remember,  they  are  Watts'  Psalms.  They  neither 
are,  nor  were  they  by  their  author  designed  to  be,  a 
version  of  the  book  of  Psalms. 

2.  Such  parts  of  the  Psalms,  as  he  thought  proper 
to  select,  he  observes,  "I  have  copied  and  explained 
in  the  general  style  of  the  gospel."  The  reader  will 
then  observe,  that  W^atts'  Psalms,  are  not  the  songs 
of  inspiration,  but  they  are  his  explanation  of  them. 
And  I  would  ask  the  serious  christian.  Are  you  wil- 
ling to  adopt  a  man's  explanation  of  the  word  of  God, 
in  preference  to  the  word  of  God  itself? 

3.  Consider,  moreover,  the  liberty  which  this  wri- 
ter has  taken  with  the  word  of  God.  "  Where  the 
Psalmist  uses  sharp  invectives  against  his  personal 
enemies,  I  have  endeavored  to  turn  the  edge  of  them 
against  our  spiritual  adversaries."  Was,  then,  the 
Psalmist  under  the  direction  of  the  Holy  Ghost,  and 
yet  used  "  sharp  invectives  against  his  personal  ene- 
mies?" Does  not  such  language  reflect  contempt 
upon  the  Holy  Spirit,  who  spake  by  the  mouth  of  the 
Psalmist  ?  But  if  there  is  something  reprehensible  in 
the  spirit  of  the  Psalmist,  at  one  time,  it  seems  that 
his  spirit  was,  at  another,  too  heavenly.  Accordingly 
he  adds,  "  Where  the  ilio;hts  of  his  faith  and  love  are 
sublime,  I  have  often  sunk  the  expressions  within  the 
reach  of  an  ordinary  christian."  It  seems,  then,  that 
Dr.  W^atts  found  it  necessary,  sometimes,  to  teach  his 
author  "to  speak  like  a  christian;"  while  at  other 
times,  the  flights  of  the  Psalmist's  love  and  faith  are 
so  sublime,  that  it  becomes  necessary  for  Watts  to 
sink  the  expressions,  and  make  him  speak  more  like 


112  DR.    PRESSLY    ON    PSALMODY. 

a  man  on  earth !  And  I  would  propose  a  question 
for  the  serious  consideration  of  all  conscientious  chris- 
tians,— Does  not  that  church,  which  employs  in  the 
worship  of  God,  songs  prepared  on  such  a  principle, 
by  her  practice,  sanction  the  contempt  which  such 
language  reflects  upon  the  Spirit  of  inspiration?  I 
am  aware  that  there  are  many  who  use  Watts'  Psalms, 
who  have  never  examined  the  subject,  and  are  unac- 
quainted with  the  principles  upon  which  his  system 
is  founded.  They  have  been  accustomed  to  regard 
the  psalms  of  Watts,  as  a  version  of  the  book  of 
Psalms ;  and,  in  using  them  as  such,  they  have  had 
no  thought  of  treating  the  word  of  God  with  disrespect. 
But  let  me  entreat  the  serious  christian  to  look  at  this 
subject.  God  has  given  us,  in  his  word,  a  book  of 
Psalms,  which  is  confessedly  the  work  of  inspiration. 
Now  what  has  been  done  with  this  divine  book  ?  Dr. 
Watts,  in  preparing  a  system  of  psalms  for  the  use  of 
the  church,  has  "  entirely  omitted  some  whole  psahns, 
and  large  pieces  of  many  others."  And  why?  Be- 
cause he  considered  them  unsuitable  for  the  church 
under  the  present  dispensation.  And  do  you  think, 
let  me  ask  the  humble  beUever,  that  the  word  of  God 
has  been  given  us  in  such  a  defective  form,  that  some 
parts  of  it  may  be  laid  aside  as  useless,  while  portions 
may  be  selected,  which  may  be  profitably  retained  ? 

That  this  subject  may  be  better  understood,  let  us 
examine  a  litde  more  particularly  the  mxanner  in  which 
Dr.  Watts  has  executed  his  plan.  In  the  109th  psalm 
we  have  a  specimen  of  the  manner  in  which  this  wri- 
ter teaches  his  "author  to  speak  like  a  christian." 
The  title  of  that  psalm  in  Watts,  is,  "  Love  to  enemies 
from  the  example  of  Christ."  I  need  not  inform  the 
reader,  that  this  is  something  entirely  different  from 
the  inspired  psalm.     It  is  the  duty  of  the  christian  to 


DR.    PRESSLY    ON    PSALMODY.  113 

love  his  enemies ;  and  that  duty  is  plainly  taught  in 
other  parts  of  the  word  of  God.  But  it  is  not  what 
the  Holy  Spirit  teaches  in  this  psalm,  the  Holy  Spir- 
it denounces  the  divine  displeasure  against  the  impen- 
itent, and  particularly  against  Judas,  in  relation  to 
whom  our  Lord  declares,  it  had  been  good  for  that 
man  if  he  had  not  been  born.  And  I  would  ask,  has 
any  man  a  right  to  give  us  a  psalm  in  which  love  to 
enemies  is  taught,  instead  of  an  inspired  psalm,  in 
which  the  Holy  Spirit  gives  us  a  revelation  of  the 
wrath  of  God  against  the  ungodliness  and  unrighteous- 
ness of  man?  Is  it  not  a  practical  condemnation  of 
what  God  has  done,  and  a  presumptuous  setting  up 
of  our  wisdom  in  opposition  to  the  wisdom  of  God? 

The  119th  psalm,  is  in  some  respects  the  most  re- 
markable one  in  this  collection  of  sacred  songs.  It  is 
much  the  longest  in  the  whole  collection,  and  there  is 
more  art  or  contrivance  in  the  arrangement,  than  ap- 
pears in  any  other  psalm.  It  is  divided  into  twenty- 
two  parts,  corresponding  with  the  letters  of  the  alpha- 
bet; and  every  verse  in  each  particular  part,  begins 
with  the  same  Hebrew  letter.  A  very  competent 
judge  has  said,  that  "  the  psalm  may  be  considered  in 
a  special  manner,  as  the  touchstone  of  genuine  expe- 
rience ;  and  as  far  as  any  man's  views,  desires,  pur- 
poses and  affections,  coincide  with  those  of  the  Psalm- 
ist, he  may  be  sure  that  they  come  from  the  influence 
of  the  sanctifying  Spirit,  but  no  further."  *  To  this 
psalm  Dr.  Watts  has  prefixed  this  remarkable  note  : 
"  I  have  collected  and  disposed  the  most  useful  verses 
of  this  psalm,  under  eighteen  different  heads,  and 
formed  a  divine  song  on  each  of  them ;  but  the  verses 
are  much  transposed  to  attain  some  degree  of  connec- 

*  Dr.  Scott. 


114  DK.    PRESSLY    ON    PSALMODY. 

tion."  Can  it  be,  that  the  man  who  employed  such 
language,  regarded  this  psahn  as  the  production  of  the 
Spirit  of  infinite  wisdom?  Does  this  psalm  contain 
the  precious  truths  of  God,  and  yet  shall  a  sinful  mor- 
tal select  such  verses  as  he  considers  "most  useful," 
and  pass  over  the  remainder  as  unworthy  of  notice  ? 
Is  this  remarkable  psalm  the  work  of  God's  Holy 
Spirit;  and  yet,  is  the  mind  of  the  Spirit  exhibited  so 
awkwardly  as  to  render  it  necessary  that  the  verses 
should  be  "  much  transposed  to  attain  some  degree  of 
connection?"  I  appeal  to  the  sober  judgment  of  all 
reflecting  men,  while  I  say  that  it  would  be  an  indig- 
nity to  any  respectable  man,  to  treat  his  writings  in 
the  way  in  whicli  Dr.  Watts,  according  to  his  own 
statement,  has  treated  this  admirable  portion  of  the 
word  of  God. 

The  reader  will  now  perceive  clearly,  that  accord- 
ing to  his  own  account  of  them,  Watts'  Psalms  are 
not  a  version  of  the  songs  contained  in  the  book  of 
Psalms.  "Some  whole  psalms,"  he  observes,  "I 
have  entirely  omitted,  and  large  pieces  of  many  oth- 
ers;" and  out  of  the  remainder  he  has  chosen  "such 
parts  only,"  as  he  considered  suitable.  They  are 
consequently  not  inspired  songs,  but  are  Watts'  Psalms. 
They  conlain  his  views  of  divine  truth;  and  in  them 
he  teaches  the  Psalmist  to  speak  what  he  considers 
"the  common  sense  of  a  christian." 

It  may  be  proper  here  to  notice  a  question,  which 
is  sometimes  proposed  to  us  by  our  brethren,  who 
employ  in  the  worship  of  God,  songs  which  have  been 
composed  by  uninspired  men.  Say  they,  "  You  are 
accustomed  to  explain  the  psalm  before  it  is  sung  by 
the  congregation,  why  then  do  you  not  use  the  psalms 
of  Watts,  in  which  the  songs  of  inspiration  are  already 
explained?"     To  this  I  reply, — 


DR.    PRESSLY    ON    PSALMODY.  115 

1,  We  can  by  no  means  admit,  that.  Dr.  Watts  has 
given  a  correct  explanation  of  the  psahns.  For  exam- 
ple, in  the  109tli  psalm,  we  have  an  exliiljition  of  the 
awful  doom  which  awaits  the  fmaliy  impenitent  ene- 
mies of  the  Lord  Jesus.  '•  Let  mine  adversaries  be 
clothed  with  shame,  and  let  them  cover  themselves 
with  their  own  confusion  as  widi  a  mantle."  But 
Dr.  Watts  gives  us,  instead  of  this,  "Love  to  enemies, 
from  the  example  of  Christ."  This  is  not  only  not 
an  explanation  of  the  psalm,  but  something  very  dif- 
ferent from  it. 

2.  But  even  if  this  difficulty  were  removed,  and  it 
M'ere  admitted  that  Dr.  Watts  has  explained  correctly 
tliose  portions  of  the  book  of  Psalms,  which  he  has 
retained,  still  we  dare  not  put  a  human  explanation  in 
die  place  of  the  word  of  God  itself.  Human  expla- 
nations, where  they  are  judicious  and  correct,  may 
aid  us  in  acquiring  a  proper  knowledge  of  the  word 
of  God  ;  but  sdU  the  word  of  God  itself  is  the  founda- 
tion of  our  faith.  It  will  be  admitted  that  Henry  and 
Scott,  and  odier  expositors,  have  explained  very  satis- 
factorily many  parts  of  the  Bible.  But  where  is  the 
christian  Avho  would  consent  to  have  a  chapter  cut 
out  of  his  Bible,  and  the  exposition  of  the  best  com- 
mentator who  ever  wrote,  introduced  in  its  place  ? 
Why,  then,  does  au}'^  one  ask  us  to  take  a  human  ex- 
planation of  an  inspired  psalm  and  use  it  instead  of 
the  psalm  itself,  in  the  worship  of  God  ?  To  such  a 
request  we  could  not  accede,  without  oliering  criminal 
disrespect  to  tlie  word  of  God. 

But  if  it  be  an  impropriety,  as  I  trust  every  candid 
reader  will  admit,  to  represent  Watts'  Psalms  as  a 
version  of  the  book  of  Psalms,  it  is  no  less  improper 
to  denominate  the  a  ersion  which  is  now  used  by  those 
M'ho  plead  for  an  inspired  psalmodv,  "Rouse's  psalms." 
10 


116  DR.    PRESSLY    ON    PSALMODY. 

And  as  this  is  a  matter  which  it  is  important  that  the 
reader  should  understand  correctly,  his  attention  is 
requested,  while  I  endeavor  to  place  it  in  its  true  light. 
That  the  sacred  Scriptures  should  be  translated  into 
the  language  of  every  people  to  whom  the  gospel 
comes,  is  a  received  principle  of  the  Protestant  church. 
And  as  the  Psalms,  were  written  in  poetry  in  the 
original  lano;uage,  there  is  at  least  a  propriety,  in  ma- 
king a  poetic  translation.  As  there  have  been  various 
translations  of  the  Scriptures  into  the  English  language, 
some  of  them  more  and  others  of  them  less  correct, 
so  have  there  been  likewise,  various  poetical  versions 
of  the  book  of  Psalms.  In  the  reign  of  Edward  VI, 
the  version  of  the  Psalms,  by  Stenihold  and  Hopkins, 
was  introduced.  About  a  century  after,  during  the 
sitting  of  the  Westminster  Assembly,  the  Parliament 
called  the  attention  of  this  venerable  body,  to  the  sub- 
ject of  preparing  and  recommending  an  improved  ver- 
sion for  the  use  of  the  church.  Accordingly,  a  ver- 
sion of  the  Psalms  which  had  recently  been  prepared 
by  Francis  Rouse,  was  "carefully  perused,  altered 
and  amended,"  by  this  learned  and  pious  Assembly, 
and  recommended  as  suitable  to  be  employed  in  the 
worship  of  the  church.  *  After  receiving  the  recom- 
mendation of  the  AVestminster  Assembly  of  divines, 
this  version  was  brought  before  the  church  of  Scot- 
land. And  after  being  examined  with  particular  care 
by  her  different  Judicatories,  it  Avas  finally,  in  the 
year  1649,  adopted  by  the  General  Assembly  of  the 
church  of  Scotland,  as  being  "more  agreeable  to  the 
original  text,"  than  any  version  heretofore  prepared. 
This  version,  then,  the  reader  will  perceive,  is  a  trans- 
lation of  the  songs  of  inspiration.     It  is  not  a  human 

*  Neal'B  History  of  the  Puritans,  voJ.  3,  p.  31.7  . 


DR.    PRESSLY    ON    PSALMODY.  117 

explanation  of  the  word  of  God,  but,  it  is  a  rendering 
of  the  word  of  God,  which  was  given  in  Hebrew  po- 
etry, into  English  poetry.  And  it  was  originally 
adopted  by  the  church  upon  the  principle,  that  after 
being  carefully  examined  by  men  mighty  in  the  scrip- 
tures, and  skilled  in  Hebrew  learning,  it  was  found  to 
be  a  more  faithful  version,  than  any  heretofore  in  use. 
And  it  is  still  retained  in  the  church,  because,  as  a 
true  and  literal  translation  of  the  original,  it  is  decided- 
ly superior  to  any  other  in  the  English  language.  It 
is  now  nearly  two  centuries,  since  this  version  was 
adopted  by  the  church  of  Scotland  ;  and  it  would  be 
strange  indeed,  if  it  did  not  contain  some  antiquated 
words  and  phrases.  Nor  would  it  be  reasonable  to 
expect,  in  such  an  ancient  production,  that  smoothness 
and  polish,  characteristic  of  modern  verse.  But  if  it 
cannot  lay  claim  to  those  embellishments  which  might 
recommend  it  to  a  fastidious  taste,  its  plainness  and 
simplicity,  and  its  scripture  language  and  sentiment, 
should  render  it  acceptable  to  every  one  who  loves 
tlie  word  of  (Tod.  But  no  one  pretends  that  this  ver- 
sion, any  more  than  the  received  translation  of  the 
Bible,  is  perfect.  All  expositors  of  the  Bible,  occa- 
sionally suggest  amendments  to  the  vulgar  translation; 
and  yet,  the  different  branches  of  the  church  receive 
the  scriptures  in  this  translation,  as  the  word  of  God. 
And  if  the  book  of  Psalms,  in  the  prose  translation, 
deserves  to  be  regarded  as  the  word  of  God,  the  mere 
English  reader  may  satisfy  himself,  that  the  metrical 
version  possesses  substantially  the  same  character. 
Not  only  is  there,  generally,  an  exact  coincidence  in 
sentiment  between  the  metrical  version  and  the  prose 
translation,  but  to  an  extent  which  is  truly  remarkable, 
the  metrical  version  retains  the  very  words  of  the 
prose,  somewhat  differently  arranged  for  the  sake  of 


118  DR.    PRESSLY    ON    PSALMODY. 

rhyme.  In  conclusion,  then,  I  must  be  permitted  ta 
say,  that  there  is  no  foundation  whatever  for  the  in- 
sinuation, that  we  are  the  advocates  of  "  Rouse's 
Psalms."  The  insinuation  is  uncandid  and  unjust. 
We  plead  for  the  use  of  the  songs  of  inspiration. 
And  as  the  metrical  translation  originally  prepared  by 
Sir  Francis  Rouse,  amended  and  adopted  by  the  West- 
minster Assembly,  and  further  amended  by  the  Gen- 
eral Assembly  of  the  church  of  Scotland,  is  be- 
lieved to  be  the  most  correct  and  faithful  which  has 
yet  been  provided,  we  make  use  of  it  in  preference  to- 
all  others.  And  we  cannot  use  Watts'  Psalms,  be- 
cause they  are  his  views  of  divine  truth,  and  are  not 
in  any  proper  sense  of  the  -word  a  translation  of  the 
book  of  Psalms.  They  are  not  the  songs  of  inspira- 
tion, in  which  God  teaches  his  church  how  to  praise, 
but  they  are  the  productions  of  a  man  who  presumes 
to  teach  the  Psalmist,  who  was  under  the  guidance  of 
the  Spirit,  "to  speak  like  a  christian." 


•RF.SSl.Y    ON    PSAr.MODV.  119 


CILVPTER  A. 

An  Examination  of  an  Argument  in  Support  of  tlic  Cause  of  an 
Uninspired  Psalmody,  drawn  from  Analogy. 

The  reader  may  remember,  that  in  our  second  chap- 
ter,  we  adv^erted  to  an  argument  which  tlie  advocates 
of  evangehcal  hymns  composed  by  uninspired  men, 
sometimes  employ,  which  is  drawn  IVom  prayer. 
They  observe,  that  all  with  one  consent  admit,  that  in 
prayer  it  is  proper  to  use  our  own  language,  in  framing 
our  petitions  before  the  throne  of  grace.  No  one  will 
pretend  that  we  are  bound  to  employ  the  precise  lan- 
guage of  scripture,  when  we  come  before  God,  to  pour 
out  our  hearts  in  prayer  and  supplication.  All  that  is 
necessary,  is  that  we  employ  language  which  is  in  ac- 
cordance with  the  word  of  (xod.  And  from  this  prin- 
ciple, which  we  admit  to  be  correct,  our  brethren  ar- 
gue, that  we  have  the  same  liberty  in  preparing  our 
songs  of  praise.  The  matter  of  our  songs  should  be  ta- 
ken from  the  sacred  8criptures,but  we  may  express  them 
in  our  own  language.  This  is  the  principle  for  which 
the  venerable  author  of  the  "Inquiry"  contends.  His 
position  is, — "As  we  use  our  own  language  in  prayer, 
so  may  we  in  praise." 

This  reasoning  is  plausible,  and  is  well  adapted  to 
influence  minds,  wliose  viev\rs  of  propriety  are  re- 
gulated rather  by  considerations  of  liuman  prudence, 
10* 


120  DR.    PRESSLY    ON    PSALMODY. 

than  by  the  authority  of  God.  And  if  the  question 
with  regard  to  the  vaUdity  of  this  conchision,  were 
submitted  to  the  tribunal  of  human  wisdom,  a  favora- 
ble decision  might  be  anticipated.  But  we  have  al- 
ready had  occasion  to  remind  the  reader,  that  in  mat- 
ters connected  with  the  worship  of  God,  the  decisions 
of  human  wisdom  are  often  found  to  be  at  variance 
with  the  divine  appointment.  The  wisdom  of  this 
world,  is  foolishness  with  God.  The  Lord  knovveth 
the  thoughts  of  the  wise,  that  they  are  vain. 

However  plausible  this  argument  may  appear  at 
first  view,  a  little  examination  may  satisfy  the  honest 
inquirer  after  truth,  that  it  is  entirely  fallacious.  The 
things  which  are  compared,  are  dissimilar,  and  con- 
sequently the  reasoning  is  inconclusive.  Prayer  and 
praise  agree  in  one  particular,  and  that  is,  they  are 
both  ordinances  of  religious  worship.  But  in  almost 
every  thing  else,  they  difler.  And  therefore,  it  is  a 
pure  assumption  to  say,  that  because  we  may  employ 
our  own  language  in  prayer,  therefore  it  is  proper  to 
compose  in  our  own  language  our  songs  of  praise  to  God, 
Not  only  are  these  religious  exercises  diflerent  in  their 
nature,  but,  that  God  himself  regards  them  in  a  differ- 
ent light,  is  evident  from  the  fact  that  he  has  made 
provision  for  his  church  in  the  one  case,  which  he 
has  not  in  the  other.  But  that  the  reader  may  see 
more  satisfactorily  the  difference  between  these  divine 
ordinances,  and  the  absolute  necessity  for  provision  in 
the  one  case,  which  is  not  necessary  in  the  other ;  and 
consequently  the  fallacy  of  the  conclusion  which  is 
drawn  by  those  who  reason  from  the  one  ordinance 
to  the  other ;  let  us  notice  a  little  more  in  detail,  some 
particulars  in  which  they  differ. 

1.  In  prayer,  we  come  to  God  to  ask  for  those 
things  which  we  need ;   but  in  praise,  we  ascribe  to 


DR.    PRESSLY    ON    PSALMODY.  121 

him  the  glory  which  is  due  unto  his  name.  As  our 
situation  and  circumstances  are  ever  varying,  our  wants 
are  very  different  at  one  time,  from  what  they  are  at 
another.  Our  petitions  must  consequently  be  framed 
in  accordance  with  our  wants.  But  God  is  unchange- 
able, and  his  praise  is  always  the  same.  That  glory 
which  is  proper  to  be  ascribed  to  his  name  at  one  time, 
will  always  be  proper.  No  matter  what  may  be  our 
situation ;  whether  we  may  be  in  prosperity  or  in  ad- 
versity; whether  we  may  be  the  subjects  of  joy  or  of 
sorrow,  still  God  is  to  be  praised  for  what  he  is  in 
himself,  and  for  the  exhibitions  of  his  glory  which  he 
has  made  in  the  works  of  creation,  of  providence,  and 
of  redemption.  And  what  ascriptions  of  glory  are 
due  to  him,  the  Spirit  of  God  has  declared  in  Ihose 
psalms  and  hymns  and  songs,  which  are  the  produc- 
tions of  his  infinite  wisdom. 

2.  In  social  prayer,  one  leads  in  the  exercise,  while 
others  follow  and  unite  with  him  in  presenting  their 
supplications  before  the  throne  of  grace;  but,  in  praise, 
all  simultaneously  lift  up  their  voices  together  in  ex- 
toUing  the  name  of  God.  And  hence  it  results,  that 
in  the  exercise  of  praise,  a  written  form  is  absolutely 
necessary,  while  in  prayer,  such  form  is  unnecessary. 
And  hence,  as  our  songs  of  praise  assume  a  character 
of  permanency,  which  does  not  belong  to  our  prayers, 
we  can  see  an  important  and  obvious  reason,  why 
provision  should  be  made  for  our  assistance  in  the  per- 
formance of  the  one  duty,  which  was  not  considered 
necessary  in  the  other.  And  in  connection  with  this 
consideration,  I  remark, — 

3.  That  since,  in  singing  God's  praise,  a  written 
form  is  necessary,  there  is  provided  for  the  church, 
in  the  word  of  God,  a  book  of  Psalms,  while  there  is 
no  book  of  Prayers.     This  is  a  fact  which  deserves 


122  DR.    PRESSLY    ON    PSALMODY. 

special  attention.  The  infinitely  wise  God,  does  no- 
thing in  vain,  and  never  works  without  design.  From 
every  part  of  the  word  of  God  we  learn  that  it  is  our 
duty,  botli  to  pray  to  him  and  to  sing  praise  to  his 
naane.  And  while  the  duty  in  both  cases  is  perfectly 
plain,  it  is  no  less  evident,  that  God  has  made  provi- 
sion with  regard  to  the  performance  of  the  one  duty, 
which  he  has  not  thought  proper  to  make  with  refer- 
ence to  t]ie  other.  Not  only  are  we  commanded  to 
sing  psalms,  but  a  book  of  Psahns  which  contains 
the  songs  of  the  Spirit  of  purity,  of  love  and  of  grace, 
is  provided  for  cur  use.  Men  may  say,  that  "as  we 
use  our  own  language  in  prayer,  so  may  we  in  praise;"' 
but  the  fact  that  God  has  himself  provided  for  us  a 
book  of  Psalms,  while  he  has  given  us  no  book  of 
Prayers,  rebukes  the  unwarranted  assertion.  And 
from  the  provision  already  made  ibr  us  by  IIim  who 
knows  the  glory  which  is  due  to  himself,  there  is  no 
need  for  us  to  prepare  songs  of  praise,  unless  we  are 
disposed  to  adopt  the  presumptuous  principle,  that  we 
are  more  competent  to  decide  what  is  proper  to  be 
employed  in  praising  God,  than  he  himself  who  is 
the  object  of  praise.  But  in  relation  to  prayer,  the 
case  is  entirely  diftercnt.  While  it  is  plainly  our  duty 
to  pray.  He  widi  whom  is  the  residue  of  the  Spirit, 
has  not  thought  proper  to  provide  ibr  us  a  collection 
of  prayers.  And  consequently,  in  complying  "svith 
the  divine  command, — "In  every  thing  by  prayer  and 
supplication,  with  thanksgiving,  let  your  requests  be 
made  known  unto  God," — we  must,  from  the  neces- 
sity of  the  case,  express  our  requests  in  our  own  lan- 
guage. The  reader  can,  therefore,  have  no  difficulty 
in  perceiving  that  the  cases  are  dissimilar,  and  conse- 
quently, that  it  is  by  no  means  a  legitimate  conclusion, 
that,  as  we  may  use  our  own  language  in  prayer,  so 
may  we  in  praise.     But  still  further, — 


DR.    PKESSLV    ON    P9AL3IODY.  123 

4.  Our  Lord  taught  hig  disciples  to  pray,  and  gave 
tlicin  an  admirable  ibrm  of  prayer,  with  relerence  to 
which  he  has  said,  "After  this  manner  pray  ye." 
But  he  gave  his  disciples  na  divine  song,  as  a  model 
of  praise,  according  to  which  they  were  to  compose 
their  songs,  with  a  direction,  as  in  the  case  of  prayer, 
to  sing  after  this  manner.  And  why,  with  reverence 
I  would  ask,  did  not  the  great  Prophet  of  the  church, 
furnish  in  the  New  Testament  a  book  of  sacred  hymns, 
or  direct  some  one  of  his  Apostles  to  perform  this  ser- 
vice? The  only  rational  answer  which  can  be  given 
to  this  inquiry,  is,  that  he  did  not  consider  it  necessary. 
He  had  already  raised  up  a  sweet  Psalmist  of  Israel, 
whom  he  had  qualified  for  the  work,  and  by  whom 
he  had  provided  for  his  church,  such  a  collection  of 
psalms  and  hymns  and  songs,  as  to  his  infinite  wisdom* 
and  goodness  seemed  proper. 

And  with  regard  to  the  difference  between  these- 
two  religious  duties,  I  observe  once  more, — 

5.  That  as  provision  has  been  made  in  the  case  of 
praise,  which  has  not  been  made  with  regard  to  prayer,, 
so  there  is  a  promise  of  divine  help  in  the  perform- 
ance of  the  duty  of  prayer,  which  is  not  given  in  rela-^ 
tion  to  praise.  It  is  graciously  promised  by  Him  who 
is  the  hearer  of  prayer, — "  I  will  pour  upon  the  house 
of  David,  and  upon  the  inhabitants  of  Jerusalem,  the 
Spirit  of  grace  and  of  supplications."*  And  as  the 
christian  needs  assistance  in  performing  the  duty  of 
prayer,  for  which  provision  has  not  yet  been  made, 
we  find  it  written, — "  The  Spirit  also  helpeth  our  in- 
firmities ;  tor  we  know  not  what  we  should  pray  for 
as  Ave  ought;  but  the  Spirit  itself  maketh  intercession 
lor  us  with  groanings   which  cannot  be  uttered."  t 

*  Zech.  12:  10.  t  Rom.S:  26. 


124  DR.    PRESSLY    ON    PSALMODY. 

Here  then,  we  see  that  the  God  of  grace,  who  knows 
what  the  christian  needs,  has  graciously  promised 
divine  assistance  to  direct  us  in  the  expression  of  our 
requests  in  prayer :  "  We  know  not  what  to  pray  for 
as  we  ought;  but  the  Spirit  helpeth  our  infirmities." 
We  have  no  book  of  Prayers,  in  the  use  of  which  we 
may  make  our  requests  known  unto  God ;  but  we 
have  the  promise  of  tlie  aid  of  the  Spirit  of  orrace  and 
of  supplications,  to  help  our  infirmities,  and  to  instruct 
us  how  to  pray.  But  there  is  no  promise  in  all  the 
New  Testament,  of  the  aid  of  the  Holy  Spirit,  as  the 
Spirit  of  psalmody,  to  aid  us  in  preparing  our  songs 
of  praise.  He,  in  whom  are  liid  all  the  treasures  of 
wisdom  and  knowledge,  did  not  think  proper  to  raise 
up,  under  the  gospel  dispensation,  a  sweet  Psalmist 
of  Israel,  to  provide  for  the  church  a  system  of  songs, 
as  he  had  formerly  done ;  nor  did  he  commission  any 
of  his  Apostles  to  perform  this  service ;  nor  did  he 
promise  to  send  his  Spirit  in  any  subsequent  age,  to 
qualify  any  man  for  the  execution  of  a  work  of  such 
importance.  And  why  not?  The  only  satisfactory 
answer  which  can  be  given,  is  that  such  a  service  was 
unnecessary,  since  it  had  already  been  performed. 

It  is  then  quite  manifest,  not  only,  that  prayer  and 
praise  are  religious  duties,  which  are  different  in  their 
nature,  but  tliat  God  himself  regards  them  as  so  differ- 
ent, that  in  his  infinite  wisdom  he  has  thought  proper 
to  make  that  provision  for  the  use  of  his  church  in 
the  one  case,  which  he  has  not  in  the  other."  It  is 
no  valid  objection  to  our  reasoning  to  say,  that  some 
of  the  psalms  are  termed  prayers ;  that  the  language 
of  prayer  is  employed  throughout  the  psalms;  and 
that  in  prayer  we  ascribe  praise  to  God.  All  this 
may  be  true.  In  these  particulars  and  in  others  which 
miglit  be  mentioned,  there  may  be  a  coincidence  be- 


DR.    PRESSLY    ON    PSALMODY.  125 

tween  these  two  exercises  of  religious  worship.  But 
still,  it  remains  true,  that  prayer  and  praise  arc  not 
only  two  difTerent  ordinances,  but  that  God  regards 
them  as  different;  and  has  made  provision  to  aid  us 
in  the  performance  of  the  duty  of  praise,  which  he 
has  not  furnished  for  our  assistance  in  prayer.  And 
consequently,  to  say,  that  since  it  is  proper  in  prayer 
to  use  our  own  language,  therefore  it  is  right  to  do  the 
same  in  singing  God's  praise,  is  to  reason  after  the 
manner  of  men,  but  not  in  accordance  with  the  wis- 
dom of  God. 

In  this  connection,  it  may  be  proper  to  examine  the 
character  of  a  sentiment  which  is  sometimes  advanced 
by  the  advocates  of  an  uninspired  psalmody,  and 
which  it  is  supposed  tends  to  show  the  impropriety 
of  using  at  least  some  of  the  songs  contained  in  the 
book  of  Psalms,  and  the  propriety  of  providing  others 
better  adapted  to  the  present  circumstances  of  the 
church.  Dr.  Watts,  in  his  "  Essay  for  the  Improve- 
ment of  Psalmody,"  makes  the  following  remarks, 
with  regard  to  "  the  true  method  of  translating  ancient 
songs  into  christian  worship:"  "Psalms  that  are  purely 
doctrinal,  or  merely  historical,  are  subjects  for  our  med- 
itation, and  may  be  translated  for  our  present  use  with 
no  variation,  if  it  were  possible;  and  in  general,  all 
those  songs  of  Scripture,  which  the  saints  of  following 
ages  may  assume  for  their  own:  such  are  the  1st,  the 
8th,  the  19th,  and  many  others.  Some  psalms  may 
be  applied  to  our  use  by  the  alteration  of  a  pronoun, 
putting  they  in  the  place  of  ivc,  and  changing  some 
expressions  which  are  not  suited  to  our  case,  into  a 
narration  or  rehearsal  of  God's  dealings  with  others. 
There  are  other  divine  songs  which  cannot  properly 
be  accommodated  to  our  use,  and  much  less  assumed 
as  our  own,  without  very  great  alterations;   namely, 


126  DR,    PRESSLY    0^'    PSALMODY. 

sucli  as  are  filled  with  some  very  particular  troubles  or 
enemies  of  a  person;  some  places  of  journeying  or  resi- 
dence; some  uncommon  circumstances  of  a  society,  to 
which  there  is  scarcely  any  thing  parallel  in  our  day  or 
case."  Here  it  is  maintained,  that  many  of  the  songs  of 
inspiration  cannot  be  properly  accommodated  to  our 
use,  without  very  great  alterations;  because  they  do  not 
apply  to  "our  day  or  case,"  and  consequently  cannot 
he  asumed  as  our  ov/n.  The  principle  is  then  taken 
for  granted,  that  our  songs  of  praise  to  God  should 
contain  such  language  and  sentiments  as  we  may  as- 
sume as  our  own.  Though  the  venerable  author  of 
the  "Inquiry,"  expresses  himself  somewhat  more 
•cautiously,  yet  I  suppose,  from  what  he  has  said,  that 
his  views  are  substantially  the  same.  Accordingly 
]ie  maintains  that  "  all  that  is  typical  and  local  in  the 
Psalms,  is  not  suited  to  gospel  worship  and  praise." 
And  why  not  suited  to  gospel  worship  and  praise?" 
I  suppose  his  answer,  with  Dr.  Watts,  would  be, — 
Because  such  psalms  are  not  applicable  to  our  partic- 
ular circumstances,  and  cannot  be  assumed  as  our 
own.  Is  it  then  a  correct  principle,  that  our  songs  of 
praise  to  God  must  describe  our  particular  circumstan- 
ces, and  contain  such  language  as  we  can  assume  as 
our  own?  I  have  no  hesitation  in  replying,  that  this 
is  not  a  principle  of  the  Bible,  but  one  which  man  has 
found  out ;  and  therefore,  if  my  venerable  Father 
pleases,  he  may  class  it  with  "human  inventions." 

It  will,  I  suppose,  be  admitted  by  all  sober  men, 
that  the  songs  contained  in  the  book  of  Psalms,  were 
adapted  to  the  use  of  the  church  at  the  time  when  they 
were  originally  composed.  I  cannot  see  how  this  can 
be  questioned,  unless  ^ve  deny  that  they  were  given 
S^y  inspiration  of  God.  Let  us  then  inquire,  whether 
there  are  not  many  psalms,  the  language  of  which  the 


DR.    PRESSLY    ON    PSALMODY.  127 

believer  of  old  could  not  assiiinc  as  his  own.  For 
example :  Could  any  believing  worshipper,  under  the 
legal  dipensation,  assume  as  his  own  the  following 
language:  "All  they  that  see  me,  laugh  me  to  scorn; 
they  shoot  out  the  lip ;  they  shake  the  head  saying, 
He  trusted  on  the  Lord,  that  he  would  deliver  him: 
let  him  deliver  him,  seeing  he  delighted  in  him.  I 
am  poured  out  like  water,  and  all  my  bones  are  out 
of  joint;  my  heart  is  like  wax;  it  is  melted  in  the 
midst  of  my  bowels.  They  part  my  garments  among 
them,  and  cast  lots  upon  my  vesture."  These  words, 
it  is  easy  to  see,  could  not  be  assumed  by  any  ancient 
worshipper,  as  applicable  to  himself;  for  they  apply 
to  the  Lord  Jesus  Christ  only.  And  in  these  words, 
the  Spirit  of  Christ  taught  the  church  of  old  to  sing 
of  the  sufl'erings  of  the  Savior,  who  was  wounded  for 
our  transgressions,  and  bruised  for  our  iniquities.  And 
the  church  now  under  the  gospel,  can  with  great  pro- 
priety, use  the  same  words  in  singing  of  the  sufferings 
of  Him,  wdio  by  the  one  offering  of  himself  has  made 
an  end  of  sin ;  though  no  individual  believer  can  as- 
sume these  words  as  his  own.  Were  it  necessary,  it 
would  be  easy  to  multiply  examples  of  this  kind. 
But  the  example  w^hich  we  have  produced,  is  sufficient 
to  show,  that  if  the  language  employed  in  praising 
God,  must  be  assumed  by  the  worshipper  as  his  own, 
a  large  proportion  of  the  psalms  which  God  himself 
provided  for  his  church  of  old,  could  not  with  propri- 
ety be  used,  even  by  those  to  whom  they  were  origi- 
nally given.  Li  fact,  not  a  single  psalm  in  the  whole 
book,  which  describes  the  experience  of  the  true  be- 
liever, can  be  selected,  the  language  of  which  each 
individual,  in  any  worshipping  assembly,  could  assume 
as  his  own,  and  as  descriptive  of  his  present  experi- 
ence. That  language  which  appropriately  describes 
11 


128  DR.    PRESSLY    ON    PSALMODY. 

the  situation  and  experience  of  one  believer  in  the  as- 
sembly of  the  saints,  may  not  be  at  all  applicable  to 
the  present  situation  and  experience  of  another.  And, 
upon  the  principle  we  are  examining,  no  congregation 
of  God's  people  could  unite  in  the  use  of  any  system 
of  songs,  neither  that  which  is  contained  in  the  book 
of  Psalms,  nor  any  of  those  which  have  been  prepared 
by  uninspired  men.  But  the  principle  which  main- 
tains, that  in  singing  the  praise  of  God,  we  may  use 
those  songs  only  which  describe  our  own  experience, 
and  the  language  of  which  we  may  assume  as  our 
own,  has  its  origin  in  the  wisdom  of  man,  and  not  in 
the  \vord  of  God.  So  far  is  it  from  being  a  scriptural 
principle,  that  I  do  not  hesitate  to  pronounce  it  an  er- 
roneous principle,  and  one  which  is  founded  in  mista- 
ken views  of  the  nature  of  praise.  It  would  be  abso- 
lutely wrong  to  assume  as  our  owm,  the  language  of 
the  songs  of  inspiration,  because  it  is  not  our  own. 
It  is  the  language  of  the  Spirit  of  God ;  and  to  assume 
it  as  our  own,  would  be  to  incur  the  guilt  of  taking  as 
our  own,  that  which  we  have  no  right  to  call  our  own. 
These  songs  are  the  word  of  God.  In  some  of  them, 
the  Spirit  of  God  describes  the  exercises  of  the  be- 
lievmg  soul ;  and  we  may  apply  the  language  which 
they  employ,  for  the  purpose  of  self-examination. 
At  one  time  we  see  the  believer  in  the  depths  of  dis- 
tress, and  hear  him  exclaiming  under  spiritual  deser- 
tion, "  How  long  wilt  thou  forget  me,  O  Lord  ?  For 
ever?  How  long  wilt  thou  hide  thy  face  from  me  ?" 
But  may  not  one,  whose  privilege  it  is  to  rejoice  in 
the  light  of  God's  countenance,  praise  God  acceptably 
in  the  use  of  this  language,  though  not  applicable  to 
his  present  experience  ?  At  another  time,  we  see  the 
believer  rejoicing  in  hope,  and  hear  him  give  utterance 
to  the  gratitude  of  his  heart,  saying,  "  Great  is  thy 


DR.    PRESSLY    ON    PSALMODY.  129 

mercy  toward  me,  and  thou  hast  delivered  my  soul 
from  the  lowest  hell."  And  may  not  a  believer  who 
is  in  darkness  and  distress,  be  edified  himself,  and 
perform  an  acceptable  service  to  God,  in  singing  this 
language,  though  it  is  descriptive  of  a  situation  very 
different  from  his  own?  In  some  of  the  psalms,  we 
have  the  most  precious  promises  of  support  in  the 
time  of  trouble ;  of  grace  to  help  us  in  the  time  of 
need  ;  of  pardon  of  sin ;  of  peace  with  God,  and  such 
like.  And  it  is  both  our  privilege  and  our  duty  to 
appropriate  to  ourselves  these  invaluable  blessings, 
which  are  presented  to  us  in  the  divine  promises. 
And  the  blessings  which  are  conveyed  to  us,  in  these 
promises,  the  believer  appropriates  to  himself  upon 
the  authority  of  God's  word.  The  songs  of  inspira- 
tion then,  let  it  be  kept  in  mind,  are  the  w^ord  of  God. 
The  language  which  they  employ,  is  not  to  be  regarded 
as  ours,  but,  as  it  is  in  truth,  the  word  of  God.  The 
songs  are  a  part  of  that  Scripture  in  relation  to  which 
it  is  said  "  Ail  Scripture  is  given  by  inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reproof,  for 
instruction  in  righteousness."  iVnd  if  they  are  sung 
in  the  exercise  of  faith  as  the  word  of  God,  and  not 
as  containing  language  which  we  may  assume  as  our 
ov\'n,  God  will  be  glorified  and  we  will  be  edified. 
The  language  of  the  songs  of  the  Spirit  is  not,  then, 
to  be  assumed  as  our  own,  but  is  to  be  applied  and 
improved  as  the  language  of  other  portions  of  the  di- 
vine word,  for  reproof,  for  correction,  and  for  instruc- 
tion in  righteousness. 

But  we  have  said,  that  the  principle  which  is  under 
consideration,  is  founded  in  mistaken  views  of  the 
nature  of  praise.  What  is  the  specific  design  of  this 
religious  exercise  ?  The  language  of  prayer  is  often 
employed  in  the  songs  of  inspiration ;  and  the  difficul- 


130  DR.    PRESSLY    ON    PSALMODY. 

ties,  perplexities  and  deliverances  of  the  believer,  are 
often  described  in  them  by  Him  who  knows  what  is 
in  man.  But  the  specific  object  of  praise,  is  to  ascribe 
to  God  the  glory  which  is  due  unto  his  name.  He 
surely  knows  what  ascriptions  of  glory  are  due  to  him 
from  his  church.  In  these  songs  which  are  the  pro- 
ductions of  his  infinite  wisdom,  his  glory  is  celebrated 
as  manifested  in  the  works  of  creation,  of  providence 
and  of  redemption ;  in  his  M'orks  of  mercy  toward  his 
church,  and  of  judgment  toward  her  enemies.  And 
the  God  of  Zion  calls  upon  his  church  in  these  songs, 
to  sing  unto  the  Lord,  to  bless  his  name,  to  shew  his 
salvation  from  day  to  day,  to  declare  his  glory  among 
the  heathen,  and  his  wonders  among  all  people. 

But  it  is  more  particularly  to  those  Psalms  in  which 
there  are  allusions  to  the  typical  institutions  of  the  law, 
that  the  author  of  the  "Inquiry,"  in  his  remarks,  has 
reference.  And  if  I  understand  his  language,  he  not 
only  intimates  that  such  Psslms  are  not  suited  to  gos- 
pel worship  and  praise,  but  that  the  use  of  them  has 
a  tendency  to  introduce  a  "  Judaizing  Christianity." 
His .  language  to  which  I  more  particularly  refer,  is 
the  folio wino- :  "  It  is  somethino-  like  an  insult  to  the 
human  understanding,  in  this  age  of  the  world,  to  say, 
that  those  parts  of  the  Psalms  which  are  typical,  are 
as  well  suited  for  praising  God,  as  various  portions  of 
the  New  Testament.  It  is  saying  that  the  type  is  as 
clear  as  the  thing  typified."  But  he  adds,  that  it  is 
well  known  that  "every  thing  typical  under  the  Jew- 
ish dispensation,  is  called  the  shadow  of  good  things 
to  come."  If  the  language  which  our  author  here 
employs,  is  to  be  understood  in  its  ordinary  accepta- 
tion, he  maintains  that  some  parts  of  the  book  of 
Psalms,  are  among  "the  shadows  of  good  things 
to  come,"   which  have  long  since  vanished  away. 


DR.    TRKSSLY    ON    rSAL.-.IODY.  131 

And  consequently,  that  it  would  be  just  as  improper 
to  use  them  in  the  worship  of  God,  under  the  Gospel,  as 
it  would  be  to  oiler  a  lamb  in  sacrifice  to  God,  or  to 
observe  any  other  typical  institution.  For  the  sake 
of  illustration,  we  may  refer  to  one  of  the  Psalms  to 
which  he  himself  has  directed  our  attention.  "I  will 
offer  unto  thee  burnt  sacrifices  of  fatlings,  with  the  in- 
cense of  rams;  I  will  offer  bullocks  with  goats."  It 
is  quite  manifest,  that  upon  the  principle  which  main- 
tains that  the  worshipper  must  assume  as  his  own  the 
language  of  his  songs  of  praise,  this  Psalm  could  not 
now  be  used  in  the  worship  of  God.  For  Ave  do  not 
now  offer  unto  God  burnt  sacrifices  of  fatlings ;  nor 
would  it  be  proper  to  present  such  offerings  unto  the 
Lord.  But  here  lies  the  mistake.  The  language  of 
this  Psalm  is  not  our  language ;  nor  are  we  to  assume 
it  as  our  own.  It  is  the  language  of  the  Spirit  of  God; 
and  in  employing  it  in  praising  God,  it  is  our  duty  to 
look  to  its  author  for  his  gracious  influences,  to  enable 
us  to  understand  it  and  use  it  in  a  proper  manner. 
And  taught  by  the  Spirit  of  grace  and  truth,  the  hum- 
ble christian,  while  he  praises  God,  not  in  the  words 
which  man's  Avisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth,  shall  be  enabled  to  make  melody  in 
his  heart  to  the  Lord. 


11 


133  DR.    PRESSLY    ON    PSALMODY 


CHAPTER  XL 

Exposition  of  Col.  3  :  16,  17.  Import  of  the  phrase,  The  Word 
of  Christ — meaning  of  the  Exhortation,  Teaching  and  admon- 
ishing one  another. 

"Let  the  word  of  Christ  dwell  m  you  richly  in  all 
wisdom ;  teaching  and  admonishing  one  another  in 
psalms,  and  hymns,  and  spiritual  songs,  singing  with 
grace  in  your  hearts  to  the  Lord.  And  whatsoever 
ye  do  in  word  or  deed,  do  all  in  the  name  of  the  Lord 
Jesus,  giving  thanks  to  God  and  the  Father  by  him." 
Col.  3:16,  17. 

"  The  law  of  the  Lord  is  perfect,  converting  the 
soul ;  the  testimony  of  the  Lord  is  sure,  making  wise 
the  simple.  The  statutes  of  the  Lord  are  right,  re- 
joicing the  heart;  the  commandment  of  the  Lord  is 
pure,  enlightening  the  eyes.  The  fear  of  the  Lord  is 
clean,  enduring  for  ever ;  the  judgments  of  the  Lord 
are  true,  and  righteous  altogether.  More  to  be  desir- 
ed are  they  than  gold,  yea  than  much  fine  gold  ;  sweet- 
er also  than  honey  and  the  honeycomb."  Such  is 
the  language  in  which  the  enlightened  believer  de- 
scribes the  varied  excellencies  of  the  word  of  God, 
his  high  esteem  of  it,  and  the  holy  pleasure  which  he 
derived  from  meditation  upon  its  precious  truths.  This 
blessed  word  gives  light  to  the  understanding,  and  it 
imparts  joy  to  the  heart.  It  directs  the  humble  in- 
quirer into  wisdom's  ways,  and  it  fortifies  him  against 


DR.    PRES3LY    ON    PSALMODY.  133 

the  power  of  those  temptations  which  would  lead  him 
into  forbidden  paths.  It  purities  the  affections  and 
elevates  them  above  those  enjoyments  of  time  and 
sense  which  cannot  satisfy  the  desires  of  an  immortal 
spirit.  And,  therefore,  the  soul  which  has  once  tasted 
the  sweetness  of  those  streams  which  issue  from  this 
fountain  of  living  waters,  will  be  prepared  to  say, 
*'  Thy  word,  O  Lord,  is  very  pure,  therefore  thy  ser- 
vant loveth  it."  In  the  estimation  of  such  an  one, 
the  injunction  of  the  Apostle  will  be  regarded  as  im- 
posing an  agreeable  obligation  ;  "  Let  the  word  of 
Christ  dwell  in  you  richly,  in  all  wisdom." 

To  the  proper  understanding  of  these  words,  it  will 
be  requisite  to  determine, 

I.  What  is  the  meaning  of  the  phrase,  "  the  word 
of  Christ?" 

II.  What  is  the  nature  of  the  duty  here  enjoined, 
"Teaching  and  admonishing  one  another?" 

I.  With  regard  to  the  phrase,  "the  word  of  Christ," 
it  may  be  remarked,  that  it  is  employed  no  where  else 
in  the  sacred  Scriptures.  There  is,  however,  another 
phrase,  "the  word  of  God,"  which  is  of  frequent  oc- 
currence ;  and  these  two  forms  of  expression  convey- 
substantially  the  same  idea.  In  the  discharge  of  the 
duties  of  his  ministry,  our  Lord  preached  the  ivord  of 
God.  And,  accordingly,  it  is  said  that,  as  he  was 
preaching  in  the  synagogues  of  Galilee,  the  people 
pressed  upon  him  to  hear  "the  word  of  God."  Luke 
5:1.  A  similar  representation  is  given  of  the  preach- 
ing of  the  Apostles, — "  They  spake  the  word  of  God 
with  all  boldness."  Acts  4:  31.  The  sacred  histor- 
ian informs  us  that  "  Philip  went  down  to  the  city  of 
Samaria,  aud  preached  Christ  unto  them."  "And 
when  the  Apostles  which  were  at  Jerusalem  heard 
that  Samaria  had  received  the  word  of  God,  they  sent 


134  DR.    PRESSLY    ON    PSALMODY. 

unto  them  Peter  and  John."  That  which  was  preach- 
ed by  our  Lord  and  by  his  Apostles,  must  of  course 
be  regarded  as  the  word  of  Christ.  But  it  is  repre- 
sented as  the  word  of  God.  And  hence  these  two 
forms  of  expression,  the  word  of  Christ,  and  the  word 
of  God,  are  to  be  considered,  as  of  the  same  general 
import. 

In  a  general  sense,  these  two  phrases  may  be  un- 
derstood to  comprehend  the  whole  of  divine  revela- 
tion. Jesus  Christ  is  the  great  Prophet  of  the  church, 
who  has  revealed  to  man  the  will  of  God.  And  the 
whole  of  the  divine  revelation  is  "the  word  of  Christ." 

In  a  sense  somewhat  restricted,  the  word  of  God, 
or  the  word  of  Christ,  may  be  regarded  as  of  the  same 
import  with  the  gospel,  signifying  more  especially 
those  doctrines  relating  to  the  way  of  man's  salvation 
through  Jesus  Christ.  But  to  limit  this  phrase,  as 
here  employed  by  the  Apostle,  so  as  to  make  it  de- 
signate the  writings  of  the  New  Testament,  in  contra- 
distinction from  those  of  the  Old,  is  evidently  unwar- 
ranted for  two  obvious  reasons. 

1.  The  prophets  of  the  Old  Testament  were  as 
truly  inspired  by  the  Spirit  of  Christ,  as  were  the 
Apostles.  And  hence  the  Apostle  Peter,  speaking  of 
the  ancient  prophets,  says  that  they  searched  diligent- 
ly, "w^hat,  or  what  manner  of  time  the  Spirit  of  Christ 
which  was  in  them,  did  signify,  when  it  testified  be- 
forehand the  sufferings  of  Christ  and  the  glory  which 
should  follow."  And  the  Church,  which  is  composed 
of  Jews  and  Gentiles,  is  said  to  be  "built  upon  the 
foundation  of  the  apostles  and  prophets,  Jesus  Christ 
being  the  chief  corner-stone."  Eph.  2  :  20.  If,  then, 
the  ancient  prophets  spake  as  they  were  moved  by 
the  Spirit  of  Christ;  and  if,  in  the  exercise  of  their 
ministry,  they  laid  the  same  foundation  as  did  the 


DR.    PRESSLY    ON    PSALMODY.  135 

Apostles,  then,  to  restrict  the  phrase,  "the  word  of 
Christ,"  to  the  writings  of  the  New  Testament,  is 
wholly  arbitrary  and  unauthorized.     But, 

2.  The  impropriety  of  restricting  the  phrase,  "the 
word  of  Christ,"  to  the  writings  of  the  New  Testa- 
ment, appears  conclusively  from  the  fact,  that  only  a 
small  portion  of  these  writings  as  yet  existed.  Ac- 
cording to  the  most  competent  chronologers,  not  more 
than  four  or  live  of  the  epistles  to  particular  churches 
were  in  existence  at  the  time  this  epistle  was  sent  to 
the  Colossians.  These  few  epistles  had  not  yet  been 
collected  into  a  volume,  nor  had  copies  of  them,  at 
that  time,  been  multiplied,  the  art  of  printing  being 
yet  unknown.  And  it  is  not  probable  that  the  Colos- 
sians had  seen  a  page  of  the  New  Testament  previous 
to  their  reception  of  this  epistle.  The  translation  of 
the  Old  Testament  into  the  Greek  language,  which  is 
called  the  Septuagint,  was  in  the  possession  of  the 
Jews  in  their  dispersion,  and  was  in  common  use.. 
But  the  New  Testament,  which  did  not  yet  exist,  they 
of  course  had  never  seen,  and  probably  had  no  part 
of  it  in  their  possession,  before  they  received  from  the 
Aposde  this  epistle.  It  would  then  be  absurd  to  sup- 
pose, that  in  addressing  this  exhortation  to  the  Colos- 
sians, the  Apostle  could  have  meant  by  the  phrase, 
the  word  of  Christ,  the  Scriptures  of  the  New  Testa- 
ment exclusively,  since  the  writings  which  compose 
this  book  were  not  as  yet  in  existence. 

In  so  far,  therefore,  as  this  exhortation  relates  im- 
mediately to  the  Colossians,  it  must  be  understood  as 
enjoining  upon  them  the  exercise  of  diligence  in  the 
improvement  of  all  the  means  within  their  reach,  to 
make  themselves  well  acquainted  with  the  will  of  God 
as  revealed  to  them.  But  these  words  of  the  Apostle 
contain  instruction  for  the  church  in  all  subsequent 


136  DR.    PRESSLY    ON    PSALMODY. 

ages,  as  well  as  for  the  Colossians.  And  the  word 
of  Christ,  with  which  it  is  our  duty  to  make  ourselves 
well  acquainted,  m  hich  should  dwell  richly  in  us ; 
which  we  should  study  to  understand,  and  in  the  ap- 
plication of  which  w^e  should  endeavor  to  edify  one 
another,  is  the  whole  word  of  God,  contained  in  the 
Scriptures  of  the  Old  and  New  Testament.  "All 
Scripture  is  given  by  inspiration  of  God,  and  is  profi- 
table for  doctrine,  for  reproof,  for  correction,  for  in- 
struction in  righteousness,  that  the  man  of  God  mav 
be  perfect,  thoroughly  furnished  unto  all  good  works." 
11.  Our  next  inquiry  is,  What  is  the  nature  of  the 
duty  here  enjoined:  "Teaching  and  admonishing  one 
another?"  In  reply  to  this  inquiry,  I  remark  gener- 
ally, that  these  words  are  addressed,  not  to  the  minis- 
try as  such,  whose  business  it  is  oihcially  to  instruct 
the  church  of  God,  but  to  the  different  members  of 
the  household  of  faith.  The  duty  here  specified  is 
not,  therefore,  one  which  is  peculiar  to  the  public 
teachers  of  religion,  but  which  is  common  to  the  dis- 
ciples of  Christ.  It  is  supposed,  that  Ave  have  all  an 
interest  in  each  other,  as  members  of  one  common 
family,  and  that  we  are  bound  to  study  the  promo- 
tion of  each  other's  spiritual  welfare.  Exhortations 
of  the  same  general  character  are  of  frequent  occur- 
rence in  the  sacred  Scriptures.  Accordingly,  it  is 
written,  "  Let  us  follow  the  things  which  make  for 
peace,  and  things  wherewith  one  may  edify  another." 
"  Let  no  corrupt  communication  proceed  out  of  your 
mouth  but  that  which  is  good  to  the  use  of  edifying, 
that  it  may  minister  grace  to  the  hearers."  "Exhort 
one  another  daily."  "Let  us  consider  one  another, 
to  provoke  unto  love  and  good  works."  And  Paul 
says  to  his  brethren  of  Rome,  "  I  am  persuaded  of 
you,  my  brethren,  that  ye  also  are  full  of  all  goodness, 


DR.    PRESSLV    ON    PSALMODY.  137 

filled  with  all  knowledge,  able  also  to  admonish  one 
another."  From  these  and  similar  portions  of  Scrip- 
ture, it  is  plain  that  it  is  the  common  duty  of  Christ- 
ians to  admonish  and  to  edify  one  another.  And  that 
they  may  be  properly  qualified  for  the  performance 
of  this  duty,  a  familiar  and  enlarged  acquaintance  with 
the  word  of  God  is  requisite.  Therefore,  says  the 
Apostle,  "  Let  the  word  of  Christ  dwell  in  you  richly, 
in  all  wisdom."  Let  every  one  be  diligent  in  search- 
ing the  Scriptures,  and  in  laying  up  in  his  mind  the 
precious  truths  of  God's  words,  so  that  he  may  not 
only  experience  in  his  own  soul  the  salutary  influence 
of  divine  truth,  but  that  he  may  also  be  qualified  in 
his  appropriate  sphere,  to  contribute  to  the  edification 
of  others. 

The  import  of  this  exhortation  may  appear  more 
clearly  by  comparing  it  with  the  language  employed 
in  a  parallel  passage.  "Be  not  drunk  with  wine," 
says  the  Apostle  to  the  Ephesians,  "wherein  is  excess, 
but  be  filled  with  the  Spirit ;  speaking  to  yourselves 
in  psalms  and  hymns  and  spiritual  songs."  The  E- 
phesian  brethren,  Avhile  in  a  state  of  pagan  darkness, 
had  been  accustomed  when  celebrating  the  rites  of 
Bacchus  and  other  heathen  deities,  to  indulge  in  drink- 
ing to  excess,  and  singing  lascivious  and  obscene  songs. 
By  these  unhallowed  exercises,  they  had  formerly  en- 
couraged each  other  in  sin.  But  now,  being  by  the 
grace  of  God  delivered  from  the  power  of  darkness, 
and  translated  into  the  kingdom  of  God's  dear  Son,  it 
became  them  to  walk  as  children  of  lio-ht.  Instead  of 
stnnulating  each  other  to  the  pursuit  of  sinful  pleas- 
ures, it  became  their  duty,  as  the  followers  of  Christ, 
to  provoke  one  another  to  love  and  good  works.  In- 
stead of  striving  to  inflame  each  other's  passions  by 
filthy  communication,  or  by   singing  impure   songs, 


138  DR.    PRESSLY    OX    PSALMODY. 

they  should  study  in  their  social  intercourse  to  engage 
in  such  exercises  as  would  tend  to  promote  their  mu- 
tual growth  in  grace,  and  the  knowledge  of  Jesus 
Christ. 

The  exhortation  of  the  Aposde,  with  regard  to 
;singing  psalms  and  hymns  and  spiritual  songs,  does 
not  appear  to  refer,  primarily  at  least,  to  the  exercise 
of  praise  as  a  part  of  the  instituted  worship  of  God. 
It  has  particular  respect  to  the  conduct  of  the  disci- 
ples of  Christ  in  their  social  intercourse.  Whenever 
they  meet  together,  instead  of  indulging  in  idle  con- 
versation, or  engaging  in  such  recreations  as  might 
exert  a  corrupting  influence  over  the  mind,  they  should 
constantly  keep  in  view  mutual  edification.  Not  mere- 
ly when  they  assemble  for  the  formal  worship  of  God, 
but  also  when  they  meet  to  enjoy  social  intercourse 
and  to  cultivate  the  social  affections,  all  communica- 
tions of  a  demoralizing  tendency  should  be  carefully 
avoided;  and  their  "speech  should  be  always  with 
grace,  seasoned  with  salt."  And  as  music  exerts  a 
powerful  influence  over  our  nature  in  subduing  the 
passions,  in  tranquiUizing  the  mind,  and  in  elevating 
and  purifying  the  afiections,  when  it  is  employed  in 
connection  with  proper  sentiments  ;  let  it  be  cultivated 
as  a  means  of  rendering  our  social  intercourse  as 
Christians  more  pleasant  and  profitable.  "  In  psalms 
and  hymns  and  spiritual  songs,  singing  with  grace  in 
your  hearts  to  the  Lord."  It  is  indeed  true,  that  in 
singing  the  praise  of  God  in  his  instituted  worship, 
our  great  concern  should  be  to  sing  "  with  grace  in 
our  hearts  to  the  Lord."  But  we  must  not  forget, 
that  the  Christian  should  have  reference  to  the  pro- 
motion of  God's  glory  in  every  thing  in  which  he  en- 
gages; not  merely  when  we  are  engaged  in  the  formal 
acts  of  religious  worship,  but  when  pursuing  our  law- 


DR.    PRESSLY    ON    PSALMODY.  139 

fill  avocations;  when  cultivating  social  intercourse,  and 
enjoying  Christian  recreation,  the  glory  of  God  and 
mutual  edification  should  be  kept  steadily  in  view  as 
the  great  objects  at  which  we  aim.  "  Whether,  there- 
fore, ye  eat  or  drink,  or  whatsoever  ye  do,  do  all  to 
the  glory  of  God."  Such  is  the  Scriptural  rule  for 
the  government  of  Christian  conduct.  And  hence, 
when  Christian  friends  engage  in  religious  conversa- 
tion, or  when  they  read  the  Scriptures  or  some  in- 
structive author  for  mutual  improvement,  or  when 
they  unite  in  singing  sacred  songs  for  Christian  re- 
creation, they  should  study  to  have  their  affections 
rightly  attuned,  and  to  do  all  to  the  glory  of  God. 

From  the  remarks  which  have  been  made,  it  is 
Jioped  that  it  will  appear  to  the  reader's  satisfaction 
that  "the  word  of  Christ,"  cannot,  by  any  correct 
principle  of  interpretation,  be  restricted  to  the  writings 
of  the  New  Testament,  in  contradistinction  from  those 
of-  the  Old;  and  that,  while  the  phrase  is  strictly  ap- 
plicable to  the  whole  system  of  divine  revelation,  it 
may  be  regarded  as  having  a  more  particular  reference 
to  the  doctrine  of  salvation  through  Jesus  Christ,  as 
taught  in  the  Oracles  of  truth. 

It  has  also  appeared  that  the  exhortation  of  the 
Apostle,  with  regard  to  "teaching  and  admonishing 
one  another,"  is  addressed  not  to  the  ministry  as  such, 
but  to  the  different  members  of  the  household  of  faith 
generally;  and  that  this  exhortation  consequently  in- 
dicates a  duty,  which  is  not  peculiar  to  any  one  class, 
but  is  common  to  all  the  followers  of  Christ,  who  in 
all  their  social  intercourse  are  under  obligations  to 
study  the  promotion  of  their  mutual  edification. 

And  it  has  further  been  supposed,  that  the  direction 
here  given  by  the  Apostle  with  regard  to  "singing," 
does  not  relate  primarily  to  the  exercise  of  praise  as 
12 


140  DR.    PRESSLY    ON    PSALMODY. 

a  part  of  the  instituted  worship  of  God,  but  to  the 
singing  of  sacred  songs  for  mutual  edification  and  for 
Christian  recreation.  And  the  conchision  to  which 
this  view  of  the  subject  would  lead,  is,  that  if  Christ- 
ians, when  associated  for  mutual  edification  and  Chris- 
tian recreation,  should  sing  such  sacred  songs  as  are 
adapted  to  excite  in  the  mind  just  and  reverential 
thoughts  of  God,  and  to  produce  and  cherish  holy  af- 
fections, much  more  should  they  employ  such  when 
engaged  in  the  formal  exercise  of  singing  praise  to 
God. 

But  the  question  here  arises, — To  M^hat  does  the 
Apostle  refer  when  he  employs  the  terms,  "psalms, 
hymns  and  spiritual  songs  ?  "  Various  attempts  have 
been  made  by  expositors  to  designate  the  distinction 
between  the  compositions  indicated  by  these  different 
terms.  There  seems,  however,  to  be  no  means  of 
arriving  at  any  certain  conclusion.  And  the  proba- 
bility is,  that,  while  there  is  doubtless  a  shade  of  dis- 
tinction between  them,  these  different  terms  indicate 
sacred  sons^s,  which  are  substantially  the  same.  Be- 
tween them  there  is  probabl}^  about  the  same  differ- 
ence as  exists  between  the  terms,  laws  and  statutes 
and  judgments,  in  application  to  the  word  of  God. 

But  still  the  Apostle  must  have  had  some  particu- 
lar design  in  employing  these  different  terms ;  and  it 
is  to  be  supposed  that  the  Colossians  would  under- 
stand to  what  he  referred.  To  what,  then,  may  we 
suppose,  did  the  Apostle  refer,  when  he  directed  the 
Colossians  to  teach  and  admonish  one  another  in 
"psalms  and  hymns  and  spiritual  songs?"  In  reply 
to  this  inquiry,  I  would  say,  that  it  is  well  known 
that  there  were  in  existence  such  sacred  songs.  There  . 
was  at  that  time  in  the  possession  of  the  church,  a 
book  of  divine  songs,  which  constituted  a  part  of  the 


DR.    PRESSLY    ON    PSALMODY.  141 

word  of  God,  or  the  word  of  Christ.  And  in  the 
Greek  transkition,  called  the  Septuagint,  M'hich  was 
then  in  common  use,  we  find  the  very  terms  which 
are  here  employed.  In  some  of  the  titles  prefixed  to 
the  psalms,  we  find  one  of  these  terms  ;  in  others,  two 
of  them  ;  and  in  the  title  of  the  76th  psalm,  all  three 
occur.  And  from  the  fact,  that  these  different  terms 
are  applied  to  the  same  psalm,  the  opinion  seems  to 
he  confirmed,  that  whatever  shade  of  distinction  may 
exist  between  them,  they  are  substantially  of  the  same 
import.  But  what  the  reader  is  particularly  desired 
to  notice  is,  that  when  this  direction  was  given  to  the 
Colossians,  they  had  in  their  possession  j^uch  divine 
songs  as  are  here  mentioned.  They  are  exhorted  to 
teach  and  admonish  one  another  in  psalms  and  hymns 
and  spiritual  songs ;  and  we  know  that  they  had  such 
in  their  possession,  which  were  the  productions  of  the 
Spirit  of  inspiration.  And  if  any  songs  are  worthy 
of  the  epithet,  ^'' spiritual''  surely  it  is  appropriate  to 
those  which  are  the  songs  of  the  Spirit.  Such  sacred 
songs,  we  know,  were  in  existence ;  such  were  then 
in  the  possession  of  the  Colossians;  and  to  such  we 
believe  the  Apostle  referred.  If  any  choose  to  deny 
this,  let  them  produce  those  to  which  the  Apostle  did 
refer.  Until  this  is  done,  we  must  believe  that  the' 
Aposde  did  refer  to  what  v/e  know  was  actually  in 
existence. 

It  is  M'ell  known  that  this  passage  of  Scripture  is 
regarded  as  having  an  important  bearing  on  the  con- 
troversy respecting  psalmody,  and  has  been  produced 
as  authority  for  the  use  of  what  men  choose  to  caS 
an  "evangelical  psalmody."  Having  given  what  I  be- 
lieve to  be  a  correct  exposition  of  the  v/ords,  I  shall 
now  state,  and  endeavor  candidly  to  examine  the  ar- 
gument in  favor  of  an  "evangelical  psalmody,"  in  op- 


142  DR.    PRESSLY    ON    PSALMODY. 

position  to  what  I  term  an  inspired  psalmody.  And 
to  prevent  any  misconception,  let  me  explain  what  I 
mean  by  an  inspired  psalmody.  We  have  in  the  sa- 
cred volume,  a  collection  of  psalms,  hymns  and  songs, 
in  the  book  of  Psalms.  These  divine  songs,  not  mere- 
ly as  to  their  matter,  but  as  divine  sono;s,  were  gfiven 
by  inspiration  of  God,  and  in  a  correct  translation  are 
the  word  of  God,  These  songs  constitute  an  inspired 
system  of  psalmody.  But  in  modern  times,  since  the 
Spirit  of  inspiration  has  ceased  in  the  church,  various 
poets,  among  whom  Dr.  Watts  occupies  a  prominent 
place,  have  composed  hymns  and  songs  on  religious 
subjects.  The  matter  of  these  compositions,  their 
authors,  in  the  exercise  of  their  own  powers,  have 
collected  from  the  sacred  Scriptures,  and  arranged  in 
such  a  manner  as  to  express  their  own  views  of  divine 
truth.  These  are  uninspired  hymns.  Whether  the 
sentiments  which  they  express  may  be  strictly  con- 
formable to  Scripture  or  not,  as  hymns,  they  are  not 
found  in  the  word  of  God ;  as  hymns  they  are  not  in- 
spired, but  are  the  compositions  of  uninspired  men. 

In  a  volume  introduced  to  the  Christian  public  by 
the  recommendation  of  the  Presbyterian  Synod  of 
Pittsburgh,  and  which  may  be  supposed  to  speak  the 
sentiments  of  that  very  respectable  body,  a  four  fold 
argument  in  favor  of  an  uninspired  system  of  psalm- 
ody, is  founded  upon  these  words  of  the  Apostle.  In 
the  volume  referred  to,  we  find  these  words,  "We  have 
now  produced  an  apostolic  precept  or  command  for  a 
gospel  psalmody  in  four  distinct  arguments,  deduced 
from  Col.  3:  16,  17.  1.  From  the  sixteenth  verse, 
viewed  in  connection  with  2  Tim.  3:  16.  2.  From 
the  phrase,  "the  word  of  Christ."  3.  From  the  ne- 
cessary meaning  of  the  word  teaching,  in  the  sixteenth 
verse.     4.  From  the  apostolic  injunction,  that  what- 


DR.    PRESSLY    ON    PSALMODY.  113 

soever  we  do,  to  do  all  in  the  name  of  the  JiOru  Je- 
sus." Let  us  now  endeavor  to  weigh  these  arg-umcnts 
carefully,  in  the  balances  of  the  sanctuary. 

1.  The  lirst  arg-ument  is  founded  upon  Col.  3:  16. 
"Let  the  word  of  Christ  dwell  in  you  richly :  "  taken 
in  connection  with  2  Tim.  3:  16.  "All  Scripture  is 
given  by  inspiration  of  God,  and  is  profitable  for  doc- 
trine, for  reproof,  for  correction,  for  instruction  in 
righteousness."  The  reader  will  keep  distinctly  in 
view  the  point  to  be  proved.  It  is  not,  that  it  is  our 
duty  to  sing  "psalms  and  hymns  and  spiritual  songfw" 
In  relation  to  this  matter  there  is  no  dispute.  The 
point  to  be  established  is  simply  this,  is  there  a  divine 
precept  authorizing  and  requiring  uninspired  men  to 
compose  psalms  and  hymns  and  spiritual  songs,  to 
be  employed  in  the  worship  of  God.  It  is  arguefl 
that  there  is  such  a  precept,  and  here  we  are  told  is 
the  proof:  "  Let  the  Avord  of  Christ  dwell  in  you 
richly  in  all  wisdom,  teaching  and  admonishing  one 
another."  But  does  not  the  reader  see  at  once,  that 
these  words  are  perfectly  silent  in  relation  to  the  point 
in  dispute  ?  There  is  not  a  syllable  uttered  by  the 
Apostle  in  relation  to  making  psalms  and  hymns  and 
songs ;  which  is  the  point  to  be  proved.  It  is  the  use 
of  psalms  and  hymns  and  songs  for  mutual  edification, 
of  which  the  Apostle  here  speaks.  And  his  exhorta- 
tion supposes  that  they  were  already  prepared,  and 
consequently  all  that  remained  for  the  Colossians  to 
do,  was  to  use  in  a  proper  manner  those  sacred  songs 
which  were  ready  for  their  use.  And  that  they  might 
be  qualified  to  employ  for  the  purposes  of  mutual  ed- 
ification and  comfort,  the  songs  of  inspiration  which 
were  tlien  in  existence,  it  w^as  very  important  that 
their  minds  should  be  familiar  with  the  sacred  Oracles. 
"Let  the  word  of  Christ  dwell  in  you  richly." 
12* 


114  DR.    PRESSLY    ON    PSALMODY. 

But  though  tliis  text  (Col.  3:  16)  is  utterly  silent 
in  relation  to  the  precept  after  Avhich  we  are  inquiring, 
perhaps  the  other  referred  to,  may  supply  the  defici- 
ency. "All  Scripture  is  given  by  inspiration  of  God." 
Is  not  the  reader  astonished  to  find  this  text  of  Scrip- 
ture quoted  for  the  purpose  of  proving  that  uninspired 
men  have  a  precept  for  making  songs  to  be  employed 
in  the  worship  of  God?  It  is  most  certainly  true, 
that  "all  Scripture  is  given  by  inspiration  of  God." 
But  who  denies  it?  It  is  undubitably  true,  that  all 
Scripture  is  "profitable  for  doctrine,  for  reproof,  for 
correction  and  for  instruction  in  righteousness."  But 
this  is  not  the  point  to  be  proved.  We  want  a  text 
of  Scripture,  as  a  precept  for  uninspired  men  to  make 
songs  to  be  employed  in  the  worship  of  God,  and  the 
Presbyterian  Synod  of  Pittsburgh  refer  us  to  texts 
which  utter  not  one  word  on  the  subject  of  making 
songs.  Having  weighed  in  the  balances  the  first  ar- 
gument, it  is  submitted  to  the  reader,  whether  it  is 
not  found  wanting  ? 

2.  A  second  argument  is  drawn  from  the  phrase, 
"the  word  of  Christ."  This  argument,  in  favor  of 
what  is  termed  a  "gospel  psalmody,"  proceeds  upon 
the  supposition,  that  the  phrase,  "the  word  of  Christ, 
must  be  understood  as  referring  to  the  New  Testa- 
ment Scriptures."  That  this  is  entirely  an  arbitrary 
and  unauthorized  interpretation,  has  I  trust  been  satis- 
factorily proven.  A  very  small  portion  of  the  New 
Testament  was  in  existence  at  the  time  this  direction 
was  given  to  the  Colossians ;  and  it  is  not  probable 
that  they  had  any  part  of  it  in  their  possession  at  the 
time  when  they  received  this  epistle.  But  the  book 
to  which  I  have  referred,  in  which  the  interpretation 
is  given,  may  be  quoted  as  authority  to  prove  that 
the  phrase,  the  word  of  Christ,  is  not  to  be  restricted 


DR.    PRESSLY    ON    PSALMODY.  145 

to  the  New  Testament.  Comparing  the  passage  in 
Col.  3:  16  with  that  in  2  Tim.  3:  IG,  it  is  said, 
"These  two  passages  are  evidently  parallels  in  their 
general  scope  and  design ;  the  words,  all  Scripture, 
answering  to  the  word  of  Christ."  According  to  this 
wonderful  book,  then,  which  comes  before  the  public 
with  the  recommendation  of  a  reverend  Synod,  the 
phrase,  the  word  of  Christ,  must  be  understood  as  re- 
ferring to  the  "New  Testament  Scriptures,"  and  yet 
it  is  of  the  same  general  import  with  the  words,  "  all 
Scripture ! "  The  truth  is,  it  matters  not  v/hether 
the  phrase  be  taken  in  a  restricted  or  more  extended 
sense,  in  so  far  as  the  argument  founded  on  it  is  con- 
cerned. It  furnishes,  in  neither  case,  any  support  in 
favor  of  the  point  to  be  established.  For,  as  has  al- 
ready been  remarked,  the  direction  of  the  Apostle  has 
reference,  not  to  the  source  whence  we  are  to  gather 
materials  for  making  hymns  and  songs,  but  to  the  pro- 
per use  of  them. 

3.  The  third  argument  is  draw^n  "from  the  neces- 
sary meaning  of  the  word  teaching,  in  the  sixteenth 
verse."  The  reader  is  desired  to  keep  distinctly  be- 
fore his  mind,  the  point  to  be  proved :  it  is,  that  unin- 
spired men  are  authorized  to  compose  psalms  and 
hymns  and  songs,  to  be  employed  in  the  worship  of 
God.  And  it  is  argued,  that  "the  necessary  meaning 
of  the  word  teaching,''''  establishes  this  conclusion. 
The  Apostle  directs  the  Colossians  to  teach  and  ad- 
monish one  another  in  psalms  and  hymns  and  spirit- 
ual songs.  And  the  conclusion  drawn  from  this  di- 
rection is,  that  "the  necessary  meaning  of  the  word 
teaching,"  indicates  that  it  was  the  duty  of  the  Colos- 
sians to  compose  hymns  and  songs  for  their  mutual 
edification.  To  establish  the  fallacy  of  the  reasoning, 
I  refer  to  the  volume  itself,  in  which  this  argument 


146  DR.    PRESSLY    OX    PSALMODY. 

is  produced.  In  speaking  of  these  different  terms, 
psalms,  hymns,  and  spiritual  songs,  the  author  says, 
"the  Apostle  Paul,  in  our  opinion,  by />s«/7W5,  alludes 
to  the  book  of  Psalms."  If,  then,  by  psalms,  we 
are  to  understand  the  sacred  songs  contained  in  the 
book  of  Psalms,  the  word  "teaching,"  certainly  can- 
not convey  the  idea  of  composing  psalms ;  for  they 
are  already  composed  and  given  to  us  to  be  used. 
All  then  that  can  be  meant  by  "  teaching  one  another 
in  psalms"  is,  that  we  should  use  and  apply  the  psalms 
for  mutual  edification.  If,  then,  this  is  "  the  necessary 
meaning  of  the  word  teaching,"  in  reference  to  psalms, 
it  means  the  same  thing-  in  relation  to  hymns  and 
spiritual  songs.  As  in  the  former  case,  it  cannot  sig- 
nify composing  psalms,  it  is  altogether  an  arbitrary 
and  unauthorized  assumption  to  say  that,  in  the  latter 
case,  it  conveys  the  idea  of  composing  hymns  and 
spiritual  songs.  The  reader  Mill  therefore  perceive 
that  these  words  of  the  Apostle  are  entirely  silent  in 
relation  to  the  point  to  be  proved.  We  want  an  ar- 
gument to  prove  that  uninspired  men  are  commanded 
to  compose  psalms,  hymns  and  songs.  But  we  are 
referred  to  a  passage  in  which  the  Apostle  is  giving 
directions  with  regard  to  the  use  of  psalms  for  edifica- 
tion, but  says  nothing  at  all  with  regard  to  the  duty  of 
making  psalms. 

But,  independent  of  this  consideration,  which  shows 
conclusively  the  fallacy  of  the  argument,  I  appeal  to 
the  reason  and  common  sense  of  every  reflecting  man, 
while  I  say  that  the  principle  of  interpretation  on 
which  it  rests  is  perfectly  unreasonable.  If  it  is  the 
duty  of  making  or  composing  psalms  and  hymns  and 
spiritual  songs,  of  which  the  Apostle  here  speaks,  what 
then  is  the  necessary  conclusion  ?  It  is  plainly  this, 
that  it  is  a  duty  obligatory  upon  all  the  followers  of 


DR.    PRESSLY    ON    PSAL310DY.  147 

Christ  to  make  psalms  and  hymns  and  spiritual  son^s, 
to  be  employed  in  the  worship  of  God.  If  the  reader 
will  open  his  Bible  and  turn  to  the  passag-e,  he  will 
see  that  the  Apostle  is  here  speaking,  not  of  what  may 
be  done,  but  of  what  must  be  done  as  a  matter  of  duty. 
"Let  the  word  of  Christ  dwell  in  you  richly,  teaching 
and  admonishing  one  another  in  psalms  and  hymns.'* 
And  this  exhortation  is  not  addressed  to  particular  in- 
dividuals, but  in  common  to  all  the  followers  of 
Christ.  Those  very  persons  who  are  addressed  in 
the  preceding  verses  as  "the  elect  of  God,  holy  and 
beloved,''  and  who  are  exhorted  to  put  on  "bowels  of 
mercies,  kindness,  humbleness  of  mind,  meekness, 
long-suffering  and  charity,"  are  addressed  in  the  words 
under  consideration.  The  duty  here  enjoined  is  there- 
fore one  Avhich  is  obligatory  upon  all  the  followers  of 
Christ.  But  can  any  man  in  the  possession  of  sober 
reason  believe  that  the  Apostle  commanded  the  Colos- 
sians  as  a  matter  of  duty,  to  make  psalms,  hymns  and 
spiritual  songs  ?  How  few  of  them  could  possibly 
have  complied  with  such  a  requisition  ?  Suppose  a 
command  of  this  kind,  addressed  to  one  of  the  best 
informed  congregations  in  the  present  day  with  all  our 
superior  advantages  of  education;  does  not  every  one 
see,  that  only  an  individual  here  and  there  could  be 
found  who  has  the  requisite  talents  to  comply  with 
such  an  injunction?  Very  few,  even  of  the  ministry, 
have  the  requisite  talents  to  compose  a  sacred  hymn 
or  song,  much  less  are  the  people,  generally,  qualified 
to  perform  such  a  task. 

In  conclusion,  then,  I  would  say,  that  the  argument, 
when  weighed  in  the  balances,  is  found  wanting.  The 
Apostle  is  speaking  of  the  duty  of  using  psalms  and 
hymns  and  songs  for  edification,  not  of  making  them; 
and  when  we  consider  that  the  duty  here  enjoined  is 


148  DR.    PRESSLY    OX    PSALMODY. 

one  which  is  obligatory  upon  all  the  followers  of 
Christ,  it  is  perfectly  unreasonable  to  suppose  that  it 
is  a  duty  of  such  a  nature  that  few  could  possibly  per- 
form it. 

4.  "A  fourth  argument  for  a  gospel  psalmody," 
and  one  to  which  great  importance  seems  to  be  at- 
tached, is  drawn  from  the  words,  "  whatsoever  ye  do 
in  word  or  deed,  do  all  in  the  name  of  the  Lord  Je- 
sus." From  the  interpretation  given  of  these  M^ords 
in  the  volume  in  which  this  argument  is  found,  is 
drawn  "  the  obvious  inference,  that  the  duty  of  prais- 
ing God  in  psalms  and  hymns  and  spiritual  songs 
cannot  be  discharged  in  the  full  meaning  of  the  Apos  • 
tie,  by  confining  ourselves  to  the  book  of  Psalms,  but 
in  songs  recognizing  Jesus  as  the  Mediator  of  the 
new  covenant,  and  who  hath  purchased  the  church 
with  his  own  blood."  It  will  thus  appear  that,  ac- 
cording to  this  argument,  it  is  not  merely  a  thing 
which  is  allowable,  to  use  other  hymns  and  songs 
than  those  contained  in  the  book  of  Psalms,  but  that 
it  is  a  matter  of  imperative  obhgation.  They  who 
confine  themselves  to  the  book  of  Psalms,  are  defect- 
ive in  their  duty.  For  we  are  told  that  "  the  duty  of 
praising  God  in  the  full  meaning  of  the  Apostle  can- 
not be  discharged  by  confining  ourselves  to  the  book 
of  Psalms."  The  songs  which  we  use  must  recog- 
nize "Jesus  as  the  Mediator  of  the  new  covenant." 

Now,  let  us  try  this  argument  in  its  application  to 
the  book  of  psalms  and  hymns,  which  is  at  present  used 
by  the  Synod  of  Pittsburgh.  In  this  volume  there  are 
six  hundred  and  eighty  hymns.  The  subject  of  the  first 
hymn  is  the  "divine  attributes."  But  in  this  hymn 
the  name  of  Jesus  is  not  found ;  nor  is  there  any  re- 
ference to  Him  as  the  Mediator  of  the  new  covenant. 
The  subject  of  the  last  hymn  is  "hell."     And  here, 


DR.    PRESSLY    ON    PSALMODY.  149 

again,  the  name  of  Jesus  has  no  place,  nor  is  there 
any  reference  to  him  as  having  purchased  the  church 
with  his  own  blood. 

Of  how  many  more  hymns  in  this  collection  the 
same  remark  may  be  made,  I  am  not  now  prepared 
to  say,  nor  is  it  necessary  to  determine.  Here,  then, 
are  at  least  two  hymns  which,  according-  to  the  argu- 
ment under  consideration,  ought  not  to  be  used  ;  for 
they  do  not  contain  the  name  of  Jesus,  nor  recognize 
him  as  the  Mediator  of  the  new  covenant.  If  the 
argument  proves  any  thing  in  support  of  the  princi- 
ple in  favor  of  which  it  is  adduced,  it  proves  not  only 
that  some  of  our  songs  must  recognize  Jesus  as  the 
Mediator  of  the  new  covenant,  but  that  this  must  be 
true  in  relation  to  every  one  of  them.  The  language 
of  the  Apostle  is,  '^Whatsoever  ye  do,  in  word  or 
deed,  do  all  in  the  name  of  the  Lord  Jesus."  If  then 
this  argument  is  worth  any  thing,  consistency  requires 
that  the  Synod  of  Pittsburgh  should  have  an  expur- 
gata  edition  of  their  own  book  of  psalms  and  hymns. 

But  let  us  subject  the  argument  to  anothar  test. 
The  Apostle  is  not  speakmg  of  the  duty  of  praise 
alone.  The  language  is  general :  '■'•Whatsoever  ye  do 
in  word  or  deed.^^  This  will  of  course  comprehend 
the  duty  of  prayer.  And  to  aid  us  in  performing  this 
important  duty  our  Lord  has  given  us  a  form  of  pray- 
er. But  in  this  form  of  prayer,  which  Christ  taught 
his  disciples,  the  name  of  Jesus  does  not  occur,  nor 
is  there  a  recognition  of  him  as  the  Mediator  of  the 
new  covenant.  Then,  according  to  the  argument  we 
are  now  considering,  the  Lord's  prayer  is  not  suita- 
ble for  the  use  of  a  Christian  ! 

The  truth  is,  the  argument  is  entirely  fallacious, 
and  rests  upon  an  erroneous  interpretation  of  the 
phrase — "in  the  name  of  the  Lord  Jesus."     By  a  re- 


150  DR.    PRESSLY    ON    PSALMODY. 

ference  to  the  passage,  the  reader  can  at  once  see  that 
the  direction  of  the  Apostle  has  no  particular  respect 
to  the  duty  of  praise,  but  that  it  is  general  and  com- 
prehends all  the  duties  of  the  Christian  life,  incum- 
bent upon  us  as  the  followers  of  Christ.  It  has  re- 
spect both  to  our  words  and  to  our  actions.  "  What- 
soever ye  do  in  word  or  deed,  do  all  in  the  name  of 
the  Lord  Jesus."  To  perform  any  particular  duty  in 
the  name  of  the  Lord  Jesus,  does  not  imply  that  in 
the  performance  of  that  duty  we  must  make  mention 
of  his  name.  If  we  repeat  the  Lord's  prayer  with  a 
proper  spirit,  it  surely  will  not  be  denied  that  we  pray 
in  the  name  of  the  Lord  Jesus.  And  yet  his  name  is 
not  found  in  that  prayer,  nor  is  there  in  it  a  recogni- 
tion of  Jesus  Christ  as  having  purchased  the  church 
with  his  own  blood.  What  then  is  meant  by  perform- 
ing any  particular  duty  in  the  name  of  the  Lord  Jesus? 
In  the  answer  to  the  180th  question  in  the  Larger  Ca- 
techism, we  find  these  words,  "To  pray  in  the  name 
of  Christ,  is  in  obedience  to  his  command  and  in  con- 
fidence on  his  promises,  to  ask  mercy  for  his  sake ; 
not  by  bare  mentioning  of  his  name,  but  by  drawing 
our  encouragement  to  pray,  and  our  boldness,  strengtJi 
and  hope  of  acceptance  in  prayer  from  Christ  and  his 
mediation."  In  so  far  as  the  direction  of  the  Apostle 
may  be  regarded  as  having  reference  to  the  duty  of 
praise,  it  relates  not  to  the  words  or  the  sentiments  of 
our  songs  of  praise  so  much  as  to  the  spirit  or  frame 
of  mind  with  which  we  should  perform  the  duty.  A 
song  of  praise  may  be  sung  in  the  name  of  the  Lord 
Jesus,  though  the  name  of  Jesus  is  not  found  in  it. 
And,  on  the  other  hand,  an  individual  may  sing  a  song 
of  praise  in  which  the  name  of  Jesus  is  often  repeat- 
ed, and  yet  he  may  not  perform  the  duty  of  praise  in 
the  name  of  the  Lord  Jesus.     To  perform  any  duty 


DR.    PRESSLY    ON    PSALMODY.  151 

of  the  Christian  life  in  the  name  of  Christ,  supposes 
that  there  is  a  reference  to  his  authority  as  the  rule  of 
duty  and  the  exercise  of  dependence  upon  his  grace 
for  the  acceptance  of  both  our  persons  and  services. 
The  argument,  then,  which  infers  from  the  direction 
of  the  Apostle — "Whatsoever  ye  do  in  word  or  deed, 
do  all  in  the  name  of  the  Lord  Jesus,"  that  we  must 
sing  other  songs  than  those  contained  in  the  book  of 
Psalms,  and  songs  which  recognize  Jesus  as  having 
purchased  the  church  with  his  own  blood,  is  entirely 
fallacious,  being  founded  upon  a  misinterpretation  of 
the  Apostle's  language. 

Thus,  I  have  examined  the  fourfold  argument  in 
favor  of  what  men  are  pleased  to  call  a  "  gospel  psalm- 
ody," founded  upon  these  words  of  the  Apostle.  And 
I  confidently  appeal  to  the  impartial  judgment  of  every 
reflecting  reader,  while  I  say  that  they  utterly  fail  to 
establish  the  point  to  be  proved.  The  duty  of  sing- 
ing psalms  and  hymns  and  spiritual  songs,  is  not 
questioned ;  the  obligation  to  edify  one  another  in  the 
use  of  psalms  and  hymns  and  spiritual  songs,  is  ad- 
mitted. But  the  point  to  be  proved  is,  that  uninspired 
men  have  divine  authority  to  make  psalms  and  hymns 
and  spiritual  songs  to  be  employed  in  the  worship  of 
God.  The  arguments  brought  forward  to  establish 
this  point  have  been  weighed  in  the  balances,  and 
Tekel  is  their  indelible  brand. 

In  conclusion,  let  me  say  to  all  who  love  the  truth 
as  in  Jesus,  and  particularly  to  those  who  love  the 
songs  of  Zion  above  the  songs  of  uninspired  men,  no 
matter  what  may  be  the  piety  of  their  authors,  or  the 
evangelical  character  of  their  sentiments, — "My  be- 
loved brethren,  be  ye  steadfast,  unmovable,  always 
abounding  in  the  work  of  the  Lord,  forasmuch  as  ye 
know  that  vour  labor  is  not  in  vain  in  the  liord." 
13 


152  DK.    PRESSLY    ON    PiiALMODY. 


CHAPTER  XII. 

History  of  Psalmody — Pliny's  Letter  to  Trajan  Justin  Martyr 
— Clemens  Alexandrinus — Paul  of  Samosata  —  Tertullian — 
Athanasius — Chrysostom— Jerome. 

The  reader  will  remember,  that  in  a  preceding 
chapter,  there  was  given  a  brief  exhibition  of  the  his- 
tory of  psabiiody  under  the  former  dispensation. 
From  this  historical  survey  it  appeared,  that  the  Scrip- 
tures furnish  no  evidence,  that  previous  to  the  days 
of  David,  the  singing  of  God's  praise  constituted  a 
part  of  the  regular  worship  of  God.  We  have  evi- 
dence that  the  people  of  God,  individually  and  in  a 
social  capacity,  on  particular  occasions  engaged  in 
this  delightful  exercise.  And  on  such  occasions,  some 
one  divinely  inspired  furnished  a  sacred  hymn  adapt- 
ed to  the  purpose  of  celebrating  the  loving  kindness 
of  the  Lord.  But  at  length  in  the  person  of  David, 
*'tlie  man  who  was  raised  up  on  high,  the  anointed  of 
the  God  of  Jacob,"  there  was  provided  for  the  church, 
a  Prophet  to  perform  the  office  of  a  "sweet  psalmist 
of  Israel."  We  have  just  the  same  evidence  that 
David  was  appointed  to  this  office,  as  that  Moses  was 
raised  up  to  be  a  lawgiver  in  Israel.  The  Spirit  of 
the  Lord  spake  by  David,  and  through  him  commu- 
nicated to  the  church  a  great  variety  of  songs  of  praise. 
And  not  onlv  was  this  distinguished  servant  of  God 


DR.    PRESSLY    ON    PSALMODY.  153 

endowed  witli  the  spirit  of  heavenly  wisdom  to  qual- 
ity him  for  the  ollice  of  preparing  sacred  hymns  for 
God's  Israel,  but  was  also  employed  in  establishing 
various  regulations  in  the  house  of  God,  connected 
with  the  worsliip  of  God.  And  from  this  time  forth, 
the  singing  of  God's  praise  became  not  only  a  regular, 
but  a  prominent  part  of  the  worship  of  God. 

Previous  to  the  days  of  David,  of  course  the  sacred 
hymns  of  the  sweet  psalmist  of  Israel,  could  not  have 
been  used,  not  being  yet  in  existence.  But  that  same 
Spirit  who  spake  by  the  mouth  of  David  employed 
others,  to  perform  the  important  office  of  furnishing  a 
song  of  praise,  as  the  occasion  required.  The  Scrip- 
tures, however  furnish  no  evidence  whatever,  that  the 
>church  ever  employed  in  the  worship  of  God,  the  ef- 
fusions of  uninspired  men. 

Subsequently  to  the  days  of  David,  after  the  sing- 
ing of  praise  became  a  part  of  the  stated  worship  of 
God,  a  large  and  varied  collection  of  sacred  hymns 
was  given  to  the  church  in  the  volume  of  inspiration, 
under  the  title  of  "The  Book  of  Psalms."  By 
whom  these  songs  of  praise  were  collected  into  a  book, 
as  it  is  impossible  to  determine  with  absolute  certain- 
ty, so,  it  is  a  matter  of  no  importance.  It  is  enough 
•for  us  to  know,  that  God  has  given  to  his  church  such 
a  book ;  and  that  it  is  recognized  in  the  New  Testa- 
ment as  "The  Book  of  Psalms."  * 

We  have  also  seen,  that  in  the  New  Testament 
there  is  not  furnished  any  collection  of  hymns ;  there 
was  not  raised  up,  by  the  great  Prophet  of  the  church, 
any  sweet  psalmist  to  perform  the  office  of  preparing 
songs  of  praise  to  be  employed  in  his  worship;  nor, 
is  there  any  direction  relative  to  the  performance  of 

*  Luke  20:  42. 


154  DR.    PRESSLY    ON    PSALMODY. 

such  a  service.  The  smging  of  God's  praise  is  re- 
cognized as  a  duty;  and  we  are  exhorted  to  engage  in 
this  duty.*  But  it  is  in  no  instance  intimated,  that  it 
is  our  duty  to  prepare  hymns  of  praise  to  be  employ- 
ed in  this  part  of  divine  worship.  We  are  directed 
to  search  the  scriptures.  And  we  all  understand  this 
direction  as  pointing  to  the  duty  of  examining  those 
sacred  writings  which  God  has  given  to  the  church 
as  the  rule  of  our  faith  and  life.  And  for  a  similar 
reason,  w^hen  we  are  exhorted  to  sing  psalms  and 
hymns  and  spiritual  songs,  we  understand  that  it  is 
made  our  duty  to  praise  God  in  the  use  of  those  sa- 
cred songs,  of  w^hich  the  Spirit  of  the  Lord  is  the  au- 
thor and  which  are  contained  in  his  word. 

In  the  New  Testament,  we  have  various  examples 
recorded,  in  which  the  sei-vants  of  God  were  employed 
in  singing  God's  praise;  but  what  songs  were  used 
we  are  not  particularly  informed.  It  is  worthy  of  re- 
mark, however,  that  every  where  throughout  the  New 
Testament,  the  sacred  writers  refer  to  the  book  of 
Psalms,  as  having  respect  to  the  person  and  kingdom 
of  Christ,  t  And  our  Lord  after  reproving  the  disci- 
ples for  the  dullness  of  their  apprehension,  and  their 
slowness  to  believe  all  that  the  prophets  had  spoken, 
graciously  opened  their  understanding  that  they  might 
understand  the  scriptures  ;  and  explained  to  them  par- 
ticularly what  was  contained  in  the  psalms  concern- 
ing himself.  J  There  can  be  no  doubt  therefore,  that 
the  -writers  of  the  New  Testament  considered  these 
sacred  hymns  as  very  suitable  for  the  purpose  of  cel- 
ebrating the  praises  of  the  Messiah. 

*  Heb.  13:  15.  James  5:  13. 
t  Acts  4:  25.  Heb.  1:  8,  10:  5. 
t  Luke  24:  44. 


DR.    PRKSSLY    ON    PSALMODY.  155 

Immediately  after  the  institution  and  first  celebra- 
tion of  the  Lord's  supper,  we  are  informed  that  our 
Lord  and  his  disciples  "sung  an  hymn."*  What 
hymn  was  sung  on  this  occasion  we  are  not  told,  and 
consequently  cannot  determine  with  absolute  certain- 
ty. It  is  however  a  well  established  historical  fact, 
that  it  was  the  custom  of  the  Jewish  church  on  the 
occasion  of  the  passoever  to  sing  the  great  Hallel,  or 
hymn  of  praise,  consisting  of  psalms  115  and  118  in- 
clusive, t  I  am  aware  that  some  of  our  modern  "wise 
men"  have  told  us,  that  "the  bible  knows  nothing  of 
any  particular  psalm  being  sung  at  the  passover,  nor 
of  any  singing  upon  the  occasion  at  all."  And  it  has 
been  said  that,  "  Where  the  institution  of  the  passover 
is  recorded  in  Exodus,  there  is  no  allusion  to  singing 
of  any  kind."  This  is  readily  admitted.  But  what 
then?  In  the  primitive  account  of  the  institution  of 
the  passover,  there  is  no  mention  made  of  the  use  of 
wine.  And  yet,  it  is  a  well  known  historical  fact,  that 
in  subsequent  times,  wine  was  used  in  the  celebration 
of  the  passover.  And  it  is  further  evident  that  wine 
was  used  at  the  passover  which  Avas  observed  by  our 
Lord  and  his  disciples  immediately  previous  to  the 
institution  of  the  Lord's  supper.  J  And  from  the  fact 
that  our  Lord  sanctioned  this  usage  of  the  Jewish 
church  by  his  example,  there  is  no  room  for  doubt  in 
relation  to  the  divine  appointiment  of  the  use  of  wine 
in  the  passover;  though,  the  bible  contains  no  record 
of  die  fact.  Whether  the  Hallel  v/as  sung  in  connec- 
tion with  the  celebration  of  the  passover  previous  to 
the  period  of  our  Lord's  incarnation,  is  a  question  of 

*  Mat.  26:  30. 
t  Home's  Introduction,  vol.  .^,  p.  306.     Ainswortlrs   Annota- 
tions. X  Luke  22:  17. 

13* 


156  DR.    PRESSLY    ON    PSALMODY. 

fact,  which  must  be  decided  by  testimony.  And  th(? 
concurrent  testimony  of  those  most  competent  to  de- 
cide, and  whose  testimony  was  influenced  by  no  pe- 
culiar views  on  the  subject  of  psahiiody,  is  in  the  af- 
firmative. And  as  our  Lord  conformed  to  the  usage 
of  the  Jewish  church  in  using  wine  in  connection  with 
the  passover,  the  probable  conclusion  is,  that  he  like- 
wise conformed  to  similar  usage  in  singing  a  hymn 
of  praise  which  has  reference  to  that  great  work  which 
the  ordinance  of  the  Supper  is  designed  to  commem- 
orate. 

I  have  somewhere  seen  a  learned  criticism,  in 
which  the  writer  "waxes  bold,"  and  says,  "We  are 
not  left  to  supposition  in  this  case.  There  is  no  room 
for  it.  The  language  is  perfectly  plain  on  the  sub- 
ject. When  they  had  sung  an  hymn ;  literally,  when 
they  had  hymned.  It  is  a  word  that  never  can  be 
shown  to  be  used  in  the  New  Testament,  when  the 
book  of  psalms  is  evidently  meant."  Wonderful ! 
The  psalms  are  hymns  of  praise.  The  authors  of 
the  Septuagint  expressly  denominate  them  "the  Hymns 
of  David."  *  Josephus,  the  Jewish  historian,  styles 
them  Hymns  of  praise,  t  And  yet,  it  seems,  that  it 
would  not  be  proper  to  represent  those  who  use  them 
in  the  praise  of  God  as  singing  a  hymn !  The  C4reek 
word  here  employed  and  which  may  be  literally  trans- 
lated, '■''hymned,^^  is  used  in  three  different  instances 
in  the  New  Testament.  It  is  employed  by  Matthew 
and  Mark,  with  reference  to  the  hymn  sung  by  our 
Lord  and  his  Apostles  on  the  occasion  of  the  passover: 
by  the  historian  in  describing  the  exercises  of  Paul 
and  Silas  in  prison  ;  "  They  praj-ed  and  sang  praises 

*  Psalm  72:  20. 

t  Josephus'  Antiquities,  B.  ?ii.  chap.  12. 


DR.    PRESSLY    ON    PSALMODY,  157 

nnto  God."  Acts  16:  25;  and  by  the  Apostle  in  the 
epistle  to  the  Hebrews;  "In  the  midst  of  the  church 
I  will  sing  praise  unto  thee."  Heb.  2:  12.  In  this 
latter  instance  we  have  a  quotation  from  the  22nd 
psalm;  so  that  the  word  here  "evidently"  does  refer 
to  one  of  the  hymns  contained  in  the  book  of  Psalms; 
and  that  it  does  in  the  other  instances  referred  to, 
there  is  no  ground  to  doubt.  One  thing  however  is 
certain,  that  it  never  can  be  shown,  either  from  the 
meaning  of  the  word,  or  from  scriptural  usage,  that  it 
does  not  refer  to  the  hymns  contained  in  the  book  of 
Psalms. 

In  the  history  which  we  have  in  the  New  Testa- 
ment of  the  labors  of  those  whom  our  Lord  called  to 
preach  the  gospel,  we  have  no  particular  information 
with  regard  to  the  manner  in  which  the  worship  of 
the  church  was  conducted.  The  church  being  yet  in 
its  infancy ;  not  yet  well  provided  with  places  of  wor- 
ship and  constantly  exposed  to  persecution,  it  is  not 
to  be  supposed  that  public  w^orship  could  be  conducted 
in  that  systematic  order  v/hich  was  afterwards  intro- 
duced. No  doubt  the  primitive  ministers,  as  the  mis- 
sionaries among  the  heathen  now  do,  often  preached 
the  gospel,  without  engaging  either  in  prayer  or  praise. 
But  in  process  of  time  as  churches  were  organized, 
and  officers  were  appointed,  and  the  solemn  assembly 
was  convened  for  worship  on  the  first  day  of  the  week, 
as  well  as  occasionally  at  other  times,  the  religious 
exercises  of  God's  people  would  be  conducted  in  a 
more  systematic  manner.  Let  us  inquire,  in  so  far 
as  we  have  the  light  of  history  for  our  guide,  what 
was  the  practice  of  the  church,  in  the  ages  immediately 
succeeding  the  time  of  the  Apostles. 

The  first  particular  reference  to  the  usages  connected 
with  the  worship  of  the  primitive  christians,  to  which 


158  DR.    PRESSLY    OX    PSALMODY. 

I  shall  call  the  attention  of  the  reader,  occurs  in  the 
famous  letter  addressed  by  the  younger  Pliny  to  the 
Emperor  Trajan.  This  letter  was  written  during  tlie 
persecution  under  Trajan,  probably  in  the  year  107. 
Those  who  have  not  access  to  the  Epistles  of  Pliny, 
may  see  the  original,  with  the  translation,  in  Lardner's 
Credibility,  vol  7.  The  passage  in  this  Epistle  with 
which  we  are  concerned  is  the  following.  In  giving 
an  account  to  his  royal  master  of  the  usages  of  the 
christians,  Pliny  observes  that  after  making  inquiry, 
he  learned  that,  "they  were  wont  to  meet  together  on 
a  stated  day,  before  it  was  light,  and  sing  among  them- 
selves alternately  a  hymn  to  Christ  as  a  God,  and 
bind  themselves  by  an  oath,  not  to  the  commission  of 
any  wickedness,  but  not  to  be  guilty  of  theft,  or  rob- 
bery or  adultery;  never  to  falsify  their  word,  nor  to 
deny  a  pledge  committed  to  them  when  called  upon 
to  return  it.  When  these  things  were  performed,  it 
was  their  custom  to  separate,  and  then  to  come  to- 
gether again  to  a  meal  which  they  ate  in  common 
without  any  disorder." 

On  this  extract  I  would  oiTer  the  following  remarks: 

1.  The  account  Avhich  Pliny  here  gives  of  the  wor- 
ship of  the  christians,  is  founded  upon  information 
which  he  had  derived  from  such  as  had  renounced 
Christianity.  It  is  not  intimated,  that  the  express 
language  employed  by  the  christians,  is  here  given. 
But  Pliny  states  in  his  own  language  the  information 
which  he  had  obtained.  Their  fault  consisted  not  iu 
any  immorality  xAth  which  they  were  chargeable,  but 
simply  in  conforming  to  the  rites  and  obligations  of  a 
religion  which  was  opposed  to  all  idolatry. 

2.  It  was  the  custom  of  these  christians  to  assem- 
ble statedly  on  a  particular  day  for  religious  worship. 
The  first  day  of  the  week,  or  the  christian  sabbath, 


DR.    PRESSLY    ON    PSALMODY.  159 

is  evidently  referred  to.  And  owing-  to  the  difficulties 
of  the  times,  they  were  accustomed  to  meet  before 
daylight,  that  they  might  escape  the  fury  of  their  per- 
secutors. 

3.  When  these  christians  assembled  for  worship,  it 
was  their  custom,  to  sing  a  hymn  to  Christ  as  a  God. 
The  original  Latin  is,  "  carmen,  Christo,  quasi  Deo, 
dicere."  It  has  been  a  matter  of  doubt  with  some 
critics,  whether  it  is  praise  or  prayer  to  which  this 
expression  relates.  This  doubt  has  its  origin  in  the 
fact,  that  the  Latin  word  carmen,  may  signify  a  prayer 
as  well  as  a  song ;  and  this  doubt  is  strengthened  by 
the  consideration,  that  Justin  Martyr,  whose  testimo- 
ny shall  presently  be  produced,  in  his  account  of  the 
worship  of  the  primitive  christians  makes  particular 
mention  of  prayer,  but  is  silent  in  relation  to  songs  of 
of  praise.  However,  I  am  inclined  to  believe,  that 
the  word  should  be  taken  in  its  more  common  accep- 
tation, and  conclude  that  it  is  to  be  understood  as  hav 
ing  reference  to  the  singing  of  praise.  I  am  the  more 
disposed  to  come  to  this  conclusion  since  I  find  that 
both  Tertullian  in  his  Apology,  and  Eusebius  in  his 
history,  lib.  3.  cap.  33,  who  quote  this  Epistle  of 
Pliny,  understand  the  words  in  question  as  having  re- 
ference to  praise.  According  to  this  view,  then,  the 
christians'^in  ancient  Bythinia,  about  the  beginning  of 
the  second  century,  were  accustomed  in  their  religious 
assemblies  to  sing  a  hymn  to  Christ  as  a  God. 

The  inference  drawn  from  this  historical  fact  by 
those  who  plead  for  the  use  of  hymns  composed  by 
uninspired  men  is,  that,  the  sacred  songs  which  were 
sung  by  these  primitive  christians  were  such  as  had 
been  composed  by  the  brethren  in  support  of  the  doc- 
trine of  our  Lord's  divinity.  But  is  such  an  inference 
legitimate  I     It  will  not  be  denied  by  any  who  are 


160  DR.    PRESSLY    ON    PSALMODY. 

acquainted  with  the  book  of  Psahiis,  that  these  sacred 
hymns  speak  of  Christ.  Nor  will  it  be  denied  that 
they  bear  testimony  to  his  divine  dignity  and  glory. 
I  will  not  refer  to  any  particular  psalm,  but  to  the 
book  of  Psalms  generally.  Christ  the  Lord  of  glory, 
is  the  great  subject  of  this  book.  Then  with  the 
strictest  propriety,  it  might  be  said  that  in  singing 
these  psalms,  the  primitive  christians  celebrated  the 
glory  of  the  Lord  Jesus  Christ  as  a  divine  person. 

But,  that  circumstance  connected  with  the  worship 
of  the  primitive  christians,  which  not  only  excited  the 
surprise,  but  even  aroused  the  contempt  of  the  pagan 
world,  was  that  they  revered  as  a  divine  person,  a 
man  who  suffered  an  ignominious  death.  The  doc- 
trine of  Christ  crucitied,  was  to  the  Jews  a  stumbling- 
block,  and  to  the  Greeks  foolishness.  Festus,  the 
Roman  Governor,  speaking  of  the  accusation  prefer- 
red against  Paul  by  the  Jews,  observes,  that,  "they 
brought  none  accusation  of  such  things  as  I  supposed; 
but,  had  certain  questions  against  him  of  their  own 
superstition,  and  of  one  Jesus  which  wa^  dead,  whom 
Paul  affirmed  to  be  alive."  The  prominent  charac- 
teristic of  Christianity,  then,  in  the  estimation  of  the 
heathen,  was,  the  worship  of  one  whom  they  regarded 
as  a  dead  man,  but  whom  the  christians  athrmed  to 
be  alive.  And  therefore,  it  was  perfectly  natural  for 
Pliny  to  represent  what  he  styles  a  "detestable  super- 
stition," as  worship  offered  to  Christ  as  a  God. 
Though  it  is  not  to  be  supposed  that  Pliny  understood 
the  reference  which  the  psalms  have  to  the  divine 
character  of  the  Messiah  ;  nor  that  he  took  the  trouble 
to  examine  the  character  of  the  sacred  songs  which 
the  christians  were  accustomed  to  sing ;  yet  he  knew 
that  a  peculiarity  of  the  christians  was,  that  they 
worshipped  Christ  as  a  God.     And  consequently,  he 


DR.    PRESSLY    UN    PSALMODY.  IGl 

would  naturally  speak  of  that  part  of  their  worship 
which  consisted  in  sint^ing  hymns,  as  heing  offered 
unto  Christ  as  a  God.  The  conclusion  then  to  which 
we  are  conducted  is,  that  there  is  nothing  in  this  ac- 
count of  the  worship  of  the  primitive  christians,  which 
in  any  degree  militates  against  the  opinion,  that  they 
employed  in  the  Avorship  of  God  the  songs  of  inspira- 
tion ;  much  less,  is  there  any  thing  to  prove  that  they 
were  accustomed  to  employ  hymns  composed  b-y  un- 
inspired men. 

The  next  ancient  writer,  to  v/hom  I  shall  refer,  is 
the  distinguished  Justin  Martyr.  About  the  middle 
of  the  second  century,  Justin  addressed  to  the  reign- 
ing Emperor,  an  Apology  in  behalf  of  the  christians. 
In  this  Apology,  he  refers  to  the  worship  of  the  primi- 
tive christians,. and  among  other  things  observes, — 
"In  all  our  oblations,  we  praise  the  Creator  of  all 
things  through  his  Son  Jesus  Christ,  by  the  Holy 
Ghost.  And  on  the  day  of  the  Sun,  as  it  is  called, 
all  the  inhabitants  both  of  the  city  and  of  the  country 
meet  together,  when  the  commentaries  of  the  Apostles 
or  the  writings  of  the  Prophets  are  read  as  the  time  will 
permit.  Then  when  the  reading  is  ended,  the  Presi- 
dent delivers  an  exhortation  with  a  view  to  excite  to 
the  practice  of  those  important  duties  inculcated  in  the 
word  which  has  been  read.  Then  bread  is  brought 
forward,  and  also  wine  and  water.  The  President 
gives  thanks,  and  the  bread  and  wine  in  the  Lord's 
Supper,  are  distributed."  In  this  account  of  the 
primitive  worship  of  the  church,  there  is  a  distinct 
recognition  of  the  reading  of  the  Scriptures,  of  prayer, 
of  preaching  the  word,  and  of  the  dispensation  of  the 
Lord's  Supper,  as  parts  of  the  public  worship  of  God. 
For  the  purpose  of  attending  to  these  exercises  of  re- 
ligious worship,  christians  in  the  days  of  Justin,  were 


162  DR.    PRESSLY    ON    PSALMODY. 

in  the  habit  of  assembling  on  what  he  calls  the  day  of 
the  Sun,  which  is  evidently  the  first  day  of  the  week. 
Whether  he  refers  to  singing  as  a  part  of  the  worship 
of  God,  may  admit  of  some  doubt.  It  would  seem 
probable,  however,  that  in  the  declaration,  "In  all  our 
oblations  ive  praise  the  Creator  of  all  things,^^  he  re- 
fers to  the  exercise  of  praising  God  by  sacred  hymns. 
If  so,  there  is  nothing  said  by  Justin  which  would 
enable  us  to  determine  what  sacred  songs  were  em- 
ployed for  this  purpose.  But  from  all  the  writings  of 
Justin,  and  particularly  from  his  Dialogue  with  Try- 
pho  the  Jew,  it  is  manifest  that  he  understood  the 
psalms  generally  as  testifying  to  the  divine  dignity 
and  glory  of  the  Lord  Jesus,  and  therefore  very  well 
adapted  to  the  purpose  of  celebrating  his  praise. 

The  next  writer  to  whom  I  shall  refer  is  Clement 
of  Alexandria,  who  flourished  in  the  latter  part  of  the 
second  and  in  the  former  part  of  the  third  century. 

In  a  work  of  Clement,  entitled  the  Paedegogue  or 
the  Instructor,  there  is  a  chapter  on  the  subject  of 
*'  The  manner  in  which  we  may  recreate  ourselves  at 
festivals."  He  expresses  his  disapprobation  of  the 
use  of  such  instrumental  music  as  was  common  among 
the  heathen,  and  which  was  better, adapted  to  inflame 
the  passions  than  to  excite  pure  affections.  Instead 
of  instrumental  music  he  recommends  that  the  voice 
be  employed  in  singing  sacred  songs.  In  support  of 
this  recommendation,  he  quotes  the  150th  psalm,  and 
in  a  manner,  somewhat  fanciful  indeed,  he  explains 
the  terms  trumpet,  psaltery,  harp,  organ,  &c.  as  re- 
ferring to  the  diff"erent  members  of  the  body  which 
are  employed  in  vocal  praise.  In  this  connection  he 
introduces  the  famous  passage  Col.  3:  16,  17.  He 
then  observes,  "  If  any  of  you  know  how  to  sing  at 
the  sound  of  the  lyre  and  the  harp,  let  him  imitate  the 


DR.    PRESSLY    ON    PSALMODY. 


163 


example  of  that  righteous  Hebrew  king,  who  gave 
thanks  to  God,  saying,  "Rejoice  in  the  Lord,  O  ye 
righteous,  for  praise  is  comely  for  the  upright.  Praise 
the  Lord  with  harp,  sing  unto  him  with  the  psaltery;" 
in  which  quotation  it  will  be  seen  that  the  reference 
is  to  the  33d  psalm.  After  quoting  this  psalm,  he 
says,  "The  Apostle  calls  the  psalm  a  spiritual  song.'' ^ 
From  this  it  is  evident  that  Clement  to  whom  the 
Greek  language  was  vernacular,  understood  the  phrase 
spiritual  songs  employed  by  the  Apostle,  as  applica- 
ble to  the  psalms  of  David.  And  further,  after  refer- 
ring to  the  impure  songs  which  the  Greeks  sung  at 
their  festivals,  Clement  says,  "But  let  such  amorous 
songs  be  far  from  us,  and  let  our  songs  be  the  praises 
of  God,"  introducing  as  an  example  the  149th  Psalm. 
On  this  extract..!  would  offer  two  remarks, — 

1.  This  christian  Father  seems  to  have  regarded 
the  Psalms  of  David,  as  well  adapted  to  the  expres- 
sion of  that  praise,  which  the  christian  should  ascribe 
to  God ;  and  he  does  not  seem  to  have  felt  the  neces- 
sity for  any  others  more  suitable  for  this  purpose. 

2.  He  considered  that  in  singing  these  psalms  the 
christian  complies  with  the  apostolic  direction  in  Col. 
3:  16,  17. 

Tertullian  a  Latin  writer  who  flourished  about  the 
same  time,  speaking  of  the  manner  in  vdiich  public 
worship  was  conducted  in  his  day,  observes,  in  his 
Treatise  De  Anima,  "Scripturse  leguntur,  Psalmi  ca- 
nuntur,  ad  locutiones  proferuntur."  The  Scriptures 
are  read,  Psalms  are  sung  and  then  sermons  are  pro- 
nounced. Though  there  is  no  epithet  here  applied  to 
the  term  psalms,  which  would  enable  us  to  determine 
with  absolute  certainty,  what  sacred  songs  are  meant; 
yet  as  the  word  is  used  without  any  qualification,  and 
in  connection  with  the  scriptures,  there  seems  to  be 
14 


164.  DR.    PRESSLY    ON    PSALMODY. 

no  room  to  doubt,  that  it  is  employed  in  the  usual  ac- 
ceptation, as  referring  to  the  songs  of  inspiration. 
And  this  conclusion  is  rendered  more  probable,  when 
taken  in  connection  with  the  fact,  that  on  another  oc- 
casion, TertuUian  refers  to  the  133d  psalm  as  being 
sung  on  the  occasion  of  their  festivals.  "Vide  quam 
bonum  et  quam  jucundum,  habitare  Fratres  in  unum: 
Hoc,  tu  psallere  non  facile,  nosti  nisi  quo  tempore 
cum  compluribus  coenas."  De  Jejunio.  See  King's 
"Inquiry  into  the  Constitution  of  the  primitive  church." 
I  may  here  remark,  that  Augustine,  likewise  refers  to 
the  fact,  that  this  psalm  was  so  commonly  sung  among 
the  christians,  that  even  those  who  were  unacquainted 
with  the  Psalter,  were  familiar  with  it.  See  his  Ex- 
position of  the  133d  Psalm. 

There  is  a  passage  of  history  in  connection  with 
the  life  of  Paul  of  Samosata,  which  has  sometimes 
been  referred  to,  for  the  purpose  of  establishing  the 
conclusion  that  hymns  of  human  composition,  w^ere 
in  general  use  in  the  primitive  age,  in  the  orthodox 
church,  and  that  it  was  through  the  influence  of  here- 
tical teachers,  that  the  Psalms  of  David  were  intro- 
duced. It  will  at  once  occur  to  the  rejecting  christ- 
ian, that  it  w^ould  be  something  very  strange,  if  it 
were  really  so,  that  the  enemies  of  the  truth,  should 
manifest  a  partiality  for  a  portion  of  the  word  of  God, 
wliich  has  always  been  peculiarly  dear  to  the  humble, 
practical  christian.  But  what  are  the  facts  in  the  case, 
just  referred  to  ?  Paul  of  Samosata,  who  rejected  the 
doctrine  of  our  Lord's  divinity,  has  been  represented 
as  banishing  from  the  church  in  Antioch  "the  old 
church  hymns,  that  spake  of  Christ  as  the  incarnate 
Avord,"  and  as  introducing  in  their  stead  the  Psalms 
of  David,  as  being  better  adapted  to  the  promotion  of 
his  heresv. 


DR.    PRESSLY    ON    PSALMODY.  165 

That  this  portion  of  history  in  so  far  as  it  stands 
connected  with  the  subject  of  psahnody  may  be  set  in 
its  true  lio^ht,  I  shall  present  to  the  reader,  an  extract 
from  the  Epistle  of  the  council  of  Antioch  which  con- 
demned the  heresy  of  Paul,  together  with  the  Latin 
translation  of  the  learned  Valesius.  Our  information 
with  regard  to  this  matter  is  derived  from  the  proceed- 
ings of  the  Council.  The  original  may  be  seen  in 
Harduin's  Acta  Conciliorum  Tom  1,  or  in  the  History 
of  Eusebius  Lib.  8,  cap.  30. 

ORIGINAL  OF  THE  EPISTLE. 

■^aXiiovg  6s  touj  jxsv  sig  rov  Kupiov  7]fjiwv  I'/jtfouv  Xpitfrov 
ifaxjdag^  wj  6r\  vswrspoucr,  xai  vswrspwv  avOpwv  rfuy^pafXjxaTa* 
Sig  savrov  Ss,  sv  fjiso'v)  tv]  sxxX^^cfia  rr)  \i.syoCKy\  tt]  'jract'^a 
7]|X£pa,  vl^aXjawOsiv  yvvauag  irapa(jxsva^(,jv.  wv  xai  axo\j(fag 
Tig  (ppj^sjsv. 

TRANSLATION  OF  VALESIUS. 

Quinetiam  psalmos  in  honorem  Domini  Jesu  Christi 
cani  solitos,  quasi  novellos,  et  a  recentioribus  homini- 
bus  compositos,  abolevit.  Mulieres,  auteni  magno 
paschae  die  in  media  ecclesia,  psalmos  quosdam  canere 
ad  sui  ipsius  laudem  instituit;  quod  quidem  audienti- 
bus  horrorem  merito  incusserit. 

The  scholar  who  examines  the  original,  will  see 
that  the  following  is  a  literal  translation.  Paul  "  put 
a  stop  to  the  psalms  in  honor  of  our  Lord  Jesus  Christ, 
as  though  (they  had  been)  modern,  and  the  composi- 
tions of  modern  men,  and  prepared  women  on  the 
great  day  of  Easter,  in  the  midst  of  the  church,  to 
sing  psalms  in  honor  of  himself."  It  will  be  seen 
that  this  translation  differs  from  that  which  has  com- 
monly been  given,  simply  in  the  rendering  of  the  par- 


Id6  DR.    PRESSLY    ON    PSALMODY. 

tide  wcr.  According  to  the  more  common  interpreta- 
tion of  the  passage,  this  particle  has  been  understood 
in  the  sense  of  because.  And  hence,  Paul  is  charged 
with  setting  aside  the  psahns  which  were  sung  in  the 
church  of  Antioch,  because  they  were  modern. 

But,  to  say  the  least,  it  is  not  necessary  that  we 
should  understand  the  particle  in  this  sense.  Accord- 
ing to  very  common  usage,  it  is  employed  to  convey  the 
idea  of  comparison  or  similitude,  rather  than  to  signify 
the  reason  for  v/hich  a  thing  is  done.  Examples  al- 
most innumerable  of  the  following  kind,  occur  in  the 
New  Testament.  "Be  ye  wise  as  serpents  and  harm- 
less as  doves."  Matt.  10:  16.  "His  raiment  was 
white  as  the  light."  "If  )'e  have  faith  as  a  grain  of 
mustard  seed."  Matt.  17:  2,  20.  "He  was  led  as  a 
sheep  to  the  slaughter,  and  like  a  lamb  dumb  before 
his  shearer."  Acts  8:  32.  And  in  Acts  27:  30  it  is 
translated  correctly,  "«s  though,^^  as  I  believe  it  should 
be  in  the  passage  under  consideration.  In  all  such 
instances  it  will  be  seen,  that  this  particle  is  used  to 
convey  the  idea  of  comparison  between  objects  which 
in  some  respects  resemble  each  other. 

Understanding  the  particle  in  this  sense,  as  em- 
ployed by  the  Council,  the  charge  preferred  against- 
Paul  is,  that  he  took  as  much  liberty  with  the  psalms, 
which  the  church  in  Antioch  had  been  accustomed 
to  sing,  as  though  they  had  been  the  compositions  of 
modern  men.  And  the  implied  idea  is,  that  the  psalms 
which  had  been  sung  in  that  church,  were  not  modern, 
nor  the  compositions  of  modern  men,  but  were  the 
songs  of  inspiration.  And  the  daring  impiety  of  Paul 
appeared  in  this,  that  he  treated  the  divine  songs 
which  celebrate  the  praises  of  the  Lord  Jesus,  as  though 
they  had  been  the  compositions  of  uninspired  men. 

The  Council  then,  according  to  this  view,  do  not 


DR.    PRESSLY    0\    PSALMODY.  167 

say  that  Paul  set  aside  the  psahiis,  wliich  liad  been  snno' 
at  Antiocli  because^  they  M^ere  the  compositions  of  mod- 
ern men,  but,  as  though,  they  had  been  of  this  eharacter. 
This  view,  it  will  be  seen,  accords  with  the  trans- 
lation of  Valesius.  He  employs  the  term  "^quasi,''^ 
as  though,  to  express  the  sense  of  the  original. 

In  support  of  this  interpretation  of  the  Epistle  of 
the  Council  which  condemned  the  heresy  of  Paul, 
the  following  considerations  are  submitted  to  the  judg- 
ment of  the  unprejudiced  reader. 

1.  The  sacred  songs,  which  the  church  in  Antioch 
had  been  accustomed  to  sing,  and  the  use  of  which 
Paul  of  Samosata  is  said  to  have  abolished,  are  termed 
"^5fir//?2S."  Neander,  it  is  true,  denominates  them 
"  the  church  hymns  which  had  been  in  use  since  the 
second  century ;"  and  others  describe  them  as  "the 
old  church  hymns  that  spake  of  Christ  as  the  incar- 
nate word."  But  the  Council  speaks  of  them  as  the 
'^ psalms. ^^  Now,  while  I  freely  admit  that  this  term 
does  not  conclusively  establish  the  fact,  that  these  sa- 
cred songs  were  the  Psalms  of  David,  yet  it  furnishes 
a  strong  presumptive  argument  in  favor  of  this  suppo- 
sition. It  will,  I  suppose,  be  admitted  by  all  who  are 
concerned  in  this  controversy,  that  this  term  is  more 
commonly  used  to  designate  the  Psalms  of  inspiration, 
and  that  it  is  not  the  term  usually  employed  in  refer- 
ence to  tlie  compositions  of  uninspired  men. 

But,  perhaps  it  will  be  said  that  the  qualifying 
phrase,  psalms  "z/i  honor  of  our  Lord  Jesus  Christ,'''' 
determines  that  they  were  songs  composed  by  men 
for  the  purpose  of  testifying  to  the  truth  of  our  Lord's 
divinity.  To  this,  I  reply,  that  such  a  conclusion  is 
by  no  means  legitimate.  All  that  appears  from  the 
language  of  the  Council  is,  that  the  psalms  which 
were  sung  in  Antioch  had  reference  to  Christ,  and 
14* 


1(58  DR.    PRESSLY    ON    PSALMODY. 

were  in  lionor  of  him.  Now,  if  the  Psahns  of  David 
do  bear  testimony  to  the  divine  dignity  and  glory 
of  the  Lord  Jesus  Christ ;  and  if  they  do  speak  of 
him  as  being  a  divine  person,  and  yet  as  appearing  in 
our  workl  in  human  nature  ;  and  if  the  church,  in  the 
days  of  Paul  of  Samosata,  thus  understood  the  psalms, 
then,  it  was  strictly  proper  and  natural  for  these  advo- 
cates of  the  truth  of  our  Lord's  divinity,  to  speak  of 
the  inspired  Psalms  as  being  sung  in  honor  of  our 
Lord  Jesus  Christ. 

That  the  Psalms  do  celebrate  the  glory  of  our  Lord 
Jesus  Christ;  that  they  do  exhibit  him  to  the  vievv'  of 
our  faith,  as  a  divine  person,  and  at  the  same  time,  as 
a  man  of  sorrows  and  acquainted  with  grief,  it  cannot 
be  necessary  that  I  should  undertake  to  prove.  It 
may  be  sufhcient  to  refer  to  the  numerous  instances 
in  which  the  Psalms  are  applied  to  the  Lord  Jesus, 
by  the  writers  of  the  New  Testament ;  and  particu- 
larly to  the  declaration  of  our  Lord  himself,  in  which 
he  says  to  his  disciples,  Luke  24:  44,  "These  are  the 
words  which  I  spake  unto  you,  while  I  was  yet  with 
you,  that  all  things  must  be  fultilled  which  were  writ- 
ten in  the  law  of  Moses,  and  in  the  prophets,  and  in 
the  psalms,  concei'mng  me." 

And  while  it  is  perfectly  evident  that  Jesus  Christ, 
in  his  person. and  work  ;  in  his  divine  dignity,  humili- 
ation, sufferings  and  death  ;  resurrection  and  ascension 
into  heaven;  is  the  great  subject  of  the  Psalms,  it  is 
not  less  evident  from  the  writings  of  the  primitive 
Christians,  that  the  Psalms  were  thus  understood  by 
them.  And  this  being  the  fact,  it  was  perfectly  natu- 
ral for  them,  when  speaking  of  these  divine  hymns,  to 
represent  them  as  being  sung  in  honor  of  the  Lord 
Jesus  Cdirist.  Li  conhrmation  of  what  has  just  been 
said  with  rcoard    to  the  sense  in  which  the   Psalms 


DR.    PRESSLY    ON    PSALMODY.  169^ 

were  understood  by  the  primitive  Christians,  it  may 
be  suilicieiit  for  my  purpose  to  adduce  the  testimony 
of  Justin  Martyr,  who  wrote  about  the  middle  uf  the 
second  Century.  In  his  Dialogue  with  Trypho  the 
Jew,  in  which,  the  particular  design  of  this  learned 
Father,  is  to  prove  that  Jesus  Christ  is  the  Messiah 
promised  to  the  fathers,  the  Psalms,  generally,  are  re- 
ferred to,  as  furnishing  the  proof  of  his  position.  For 
example,  Justin  quotes  the  110th  Psalm  as  applicable 
to  the  Messiah.  And  then  addressing  Trypho,  he- 
says,  "  I  am  not  ignorant  that  you  Jews  explain  this- 
Psalm,  as  though  it  referred  to  Hezekiah."  But  he 
adds,  "The  words  themselves  declare  that  it  relates 
to  our  Jesus."  After  having  pointed  out  clearly  the 
application  of  this  Psalm  to  the  Lord  Jesus  Christ, 
Justin  addressed  Trypho  in  the  following  language : 
"That  I  may  convince  you,  that  ye  Jew's  do  not  un- 
derstand your  own  Scriptures,  I  will  mention  another 
Psalm  dictated  to  David  by  the  Holy  Spirit,  which 
you  contend  was  spoken  w4th  reference  to  Solomon, 
your  kijig,  but  ^vhich,  in  reality,  was  uttered  concern- 
ing our  Christ."  It  is  the  72d  Psalm  to  w^iich  Jus- 
tin here  refers ;  and  after  repeating  the  entire  Psalm, 
he  remarks,  "In  the  conlusion  of  this  Psalm  it  is  writ- 
ten, the  hymns  of  David  are  ended.^^  And  then  he  pro- 
ceeds to  show  that  the  things  spoken  in  this  Psalm 
cannot  apply  to  Solomon,  as  the  Jews  were  Avont  to- 
contend,  but  do  relate  to  our  Lord  Jesus  Christ. 

If,  then,  the  primitive  Christians  understood  the 
Psalms  as  referring  to  the  Lord  Jesus,  as  is  abundant- 
ly evident  from  the  writings  of  Justin  Martyr  and 
others,  it  was  stricdy  appropriate  and  natural, 
when  speaking  of  them,  to  rv-^present  them  as  being" 
sung  in  honor  of  Him.  And  the  language  applied  to 
the  psalms  which  were  sung  in  Antioch  in   the  day& 


170  DR.    PRESSLY    OX    PSALMODY. 

of  Paul  of  Samosata,  very  eorreclly  describes  the 
Psalms  of  David,  as  they  were  understood  in  the 
primitive  a^es  of  Christianity. 

If  it  were  necessary  to  adduce  further  proof  in  con- 
firmation of  what  has  been  said  in  relation  to  the  sense 
in  which  the  Psalms  were  understood  by  the  primi- 
tive Christians,  it  would  be  easy  to  multiply  testimo- 
nies from  the  writings  of  Ireneus,  of  Clement  of  Alex- 
andria, of  Athanasius,  of  Augustine,  and  others  of 
similar  character,  who  were  distinguished  advocates  of 
the  truth.  Indeed,  these  Fathers  instead  of  experien- 
cing any  difficulty  in  seeing  their  divine  Redeemer  in 
the  Psalms,  appear  from  their  writings,  to  have  had 
Him  presented  to  the  view  of  their  laith  every  where 
tliroughout  these  sacred  hymns. 

2.  But  that  the  Psalms,  the  use  of  which  Paul 
abolished,  were  not  "  the  compositions  of  modern 
men,"  and  could  not  have  been  set  aside  by  him  un- 
der the  pretext  that  they  were  "modern,"  will  appear 
from  this  consideration :  That  which  he  is  said  to  have 
introduced,  Avould  be  equally,  if  not  in  a  greater  de- 
gree, obnoxious  to  the  same  objection.  The  Psalms 
which  he  removed  were  such  as  were  "in  honor  of 
the  Lord  Jesus  Christ ;"  those  which  he  appointed  to 
l)e  sung  in  their  stead,  were  "in  honor  of  himself." 
Now,  it  is  certain  that  none  of  the  Psalms  of  David 
would  be  adapted  to  the  purpose  of  celebrting  the 
praises  of  Paul  of  Samosata.  And  it  is  no  less  certain 
that  any  songs  which  were  in  honor  of  this  enemy  of 
the  truth,  must  have  been  modern,  and  the  composi- 
tions of  an  uninspired  man.  And  though  Paul  was  a 
heretic,  it  cannot  be  supposed  that  he  was  so  perfectly 
devoid  of  common  sense,  as  to  urge  as  a  reason  for 
setting  aside  the  existing  psalmody  of  the  church,  a 
consideration  which  would  n,pply  with  greater  force 


DR.    PRESSLY    ON    PSALMODY.  171 

to  the  exclusion  of  what  he  proposed  to  introduce. 

I  am  aware,  that  it  has  been  customary  to  suppose^ 
that  Paul  introduced  the  Psalms  of  David  in  the  room 
of  those  which  he  displaced.  Neander  says,  "he 
probabli/  sutTered  nothinjr  but  Psalms  to  be  used." 
Others  not  quite  so  modest,  assert  without  any  quali- 
fication, that  it  w^as  the  "  pompous  Unitarian,  Paul  of 
Samosata,  who  first  set  the  example  of  installing  the 
Psalms  in  the  place  of  exclusive  dignity?"  But 
where,  I  ask,  is  the  authority  for  such  conjectures,  or 
for  such  unqualified  affirmations?  The  Epistle  of 
the  Council,  by  whose  authorty  the  heresy  of  Paul 
was  condemned,  says  no  such  thing. 

So  far  from  it,  the  express  declaration  of  the 
Council  is  irreconcilable  with  such  a  supposition. 
The  psalmody  which,  according  to  the  Council,  Paul 
introduced,  was  designed  to  celebrate  his  own  praise ; 
was  in  honor  of  himself.  And  this  could  not  have 
been  an  inspired  psalmody,  but  must  have  been  a  sys- 
tem of  which  man  was  the  author. 

The  conclusion,  then,  to  which  I  am  conducted, 
taking  the  language  of  the  Council  as  my  guide,  and 
not  suffering  myself  to  be  misled  by  the  mere  conjec- 
tures and  suppositions  of  men,  may  be  exhibited  in 
the  following  propositions : 

1.  The  psalmody  employed  in  the  M^orship  of  God 
in  the  church  of  Antioch,  in  the  days  of  Paul  of  Sam- 
osata,  was  a  divine  system.  The  psalms  which  were 
sung  at  that  time,  were  in  honor  of  our  Lord  Jesus 
Christ.  And  this  character  belongs  appropriately  to 
the  Psalms  of  David,  for  they  speak  of  Christ  and 
celebrate  his  glory. 

2.  The  daring  impiety  of  the  heretic  Paul  was 
manifested  in  this,  that  he  took  as  much  liberty  with 
these   Psalms,  whose   author  is   the   Holy  Spirit,  as 


172  DR.    PRESSLY    ON    PSALMODY. 

though  they  had  been  the  compositions  of  uninspired 
men. 

3.  The  psahiiody  which  he  introduced  was  designed 
to  celebrate  his  own  praise.  He  appointed  women  in 
the  church,  on  the  great  day  of  Easter,  to  sing  songs 
in  honor  of  himself,  the  hearing  of  which  was  adapted 
to  j&ll  the  pious  mind  with  horror. 

In  the  latter  part  of  the  fourth  century,  during  the 
reign  of  Julian  the  Apostate,  who  was  a  most  deter- 
mined enemy  of  Christianity,  and  w^ho  labored  most 
assiduously  to  restore  idolatry,  we  have  abundant  evi- 
.dence,  not  only  that  the  psalms  of  David  were  in  com- 
mon use,  but  that  all  classes  of  christians  were  famil- 
iar with  them;  and  that  they  were  regarded  as  well 
adapted  to  the  existing  circumstances  of  the  church. 
Sozomen  in  his  ecclesiastical  History,  Lib.  V.  cap. 
19,  states  that,  Julian,  when  meditating  a  war  against 
the  Persians,  consulted  the  oracle  of  Apollo,  whose 
Temple  was  at  Daphne.  But  the  oracle  gave  no  re- 
sponse. Inquiring  into  the  cause,  he  was  informed 
that  it  was  in  consequence  of  the  body  of  a  Martyr 
which  was  buried  in  the  neighborhood  of  the  temple. 
Accordingly  the  Emperor  ordered  the  christians  to 
remove  the  body.  While  engaged  in  this  service,  the 
historian  informs  us,  that  the  christians  lightened  their 
labor  by  singing  psalms  as  they  marched  in  solemn 
procession.  Men  and  women,  young  men  and  vir- 
gins, old  men  and  boys  sang  together  in  harmonious 
concert,  the  97th  psalm,  in  which  these  words  occur, 
"  Confounded  be  all  they  that  serve  graven  images, 
that  boast  themselves  of  idols."  Thus  did  they  not 
only  celebrate  the  praise  of  God,  but  at  the  same  time 
testify  their  abhorrence  of  idolatry,  which  Julian  was 
laboring  to  restore. 

By   this  proceeding  of  the  christians,  Julian  was 


DR.    PRESSLY    ON    PSALMODY.  173 

gl-eatly  incensed,  and  ordered  a  young  man  whose 
name  was  Theodorus,  to  be  bound  to  the  stake  and 
subjected  to  torture.  But  the  young  man,  so  far  from 
being  intimidated,  and  regardless  of  his  bodily  suffer- 
ings sung  at  the  stake,  the  same  psalm,  which  the 
multitude  had  sung  on  the  preceding  day. 

About  the  same  time,  as  we  are  informed  by  The- 
odoret  in  his  History,  Lib.  III.  cap.  19.  there  was  a 
widow  of  the  name  of  Publia,  distinguished  for  her 
piety,  who  presided  over  an  assembly  of  virgins.  As 
Julian  passed  by,  Publia  and  her  virgins  testified  their 
opposition  to  the  worship  of  idols,  by  singing  in  coi"t- 
cert  those  psalms  in  which  the  vanity  of  idolatry  is^ 
exposed;  such  as  the  115th  and  the  68th.  In  his- 
rage  Julian  ordered  the  venerable  matron  to  be  buffet- 
ted  on  the  cheek.  But,  so  far  from  being  silenced,. 
Publia  esteemed  it  an  honor  to  suffer  reproach  for  her 
religion.  And  she  continued,  adds  the  Historian,  "ta 
assail  Julian,  as  she  had  done  before,  M-ith  spiritual 
songs,  imitating  him  ^vho  was  the  author  of  them,  and 
who  repressed  the  evil  spirit  that  annoyed  Saul." 
The  reader  will  please  to  observe,  that  while  we  have 
in  this  instance  evidence  of  the  prevailing  use  of  Da- 
vids psalms,  Theodoret  denominates  them  spiritual 
songs. 

The  next  Author  to  whom  I  shall  refer,  is  Antha- 
sius,  bishop  of  Alexandria,  the  able  and  zealous  oppo- 
nent of  Arianism  in  the  fourth  century.  Among  the 
works  of  this  Father,  we  have  an  Epistle  addressed  to 
Marcellinus,  "  Concerning  the  Interpretation  of  the 
Psalms."  After  expressing  his  great  regard  for  the 
Scriptures  generally,  he  says,  "Yet  the  book  of  Psalms 
is  especially  worthy  of  attention  and  observation." 
While  this  portion  of  scripture  is  profitable  more  es- 
pecially  for  one   purpose,  and  that  for  another,  the 


174^  DR.    PRESSLY    ON    PSALMODY. 

Psalms,  he  observes,  contain  whatever  is  to  be  found 
elsewhere  in  the  Bible.  "  The  volume  of  the  Psalms, 
is  like  Paradise  which  contained  plants  of  every  kind 
that  were  good  for  food."  He  then  goes  briefly  over 
the  book  of  Psalms,  to  show  by  a  reference  to  partic- 
ular examples,  that  no  matter  what  may  be  the  partic- 
ular condition  of  the  christian,  he  may  here  find  some- 
thing adapted  to  his  case. 

After  having  taken  a  cursory  survey  of  the  book  of 
Psalms,  he  observes,  that,  "If  you  desire  to  sing  those 
things  apart  from  others  which  relate  to  Christ  you 
may  find  such,  in  every  psalm,  but  especially  in  such 
as  the  following."  He  then  refers  to  the  45th  and 
110th,  in  which,  says  he,  Christ  is  exhibited  as  God's 
own  Son;  and  the  22nd  and  69th,  -svhich  proclaim  the 
cross  of  Christ  and  what  he  suffered  for  us.  He  then 
vindicates  the  propriety  of  singing  the  psalms,  in  op- 
position to  some  whom  he  terms  "the  more  simple," 
who  had  taken  up  a  prejudice  against  singing,  as 
adapted  in  their  view,  to  gratify  the  ear,  rather  than 
to  profit  the  soul.  And  in  conclusion,  he  insists  upon 
the  propriety  of  adhering  to  the  plain  and  simple  lan- 
guage of  the  Spirit  in  opposition  to  all  meretricious 
ornaments  of  style,  with  a  view  to  make  the  psalms 
more  acceptable  to  the  carnal  and  fastidious  taste. 

The  next  writer,  to  whom  I  shall  refer  is  Chrysos- 
torn,  bishop  of  Constantinople,  who  flourished  during 
the  latter  part  of  the  fourth  and  the  beginning  of  the 
fifth  century.  Among  his  writings,  we  have  an  Ex- 
position of  most  of  the  Psalms.  In  common  with  the 
early  Fathers  of  the  Church,  he  understands  the  psalms 
generally  as  relating  to  Christ.  In  his  Exposition  of 
the  110th  psalm,  he  not  only  shows  its  application  to 
Christ,  but  its  opposition  to  the  prevailing  heresies  of 
that  age.     Among  others  he  particularly  specifies  the 


DR.    PRESSLY    ON    PSALMODY.  175 

heresy  of  Paul  of  Samosata.  It  would  appear,  there- 
fore, that  in  the  estimation  of  Chrysostom,  the  intro- 
duction of  the  psahns  of  David  into  the  Church,  would 
not  be  adapted  to  promote  the  heresy  of  this  enemy 
of  the  truth. 

In  his  Homily  on  Col.  3:  16, 17,  Chrysostom  speaks 
x)f  ignorance  of  the  Scriptures,  as  the  cause  of  all  kinds 
of  evil ;  from  which  it  appears,  that  he  understood  the 
phrase,  "the  word  of  Christ,"  as  referring  to  the  sa- 
cred oracles.  He  inveighs  against  the  indolence  of 
parents  and  husbands,  in  leaving  the  instruction  o** 
their  households  entirely  to  their  pastors,  while  they 
neglected  to  co-operate  in  the  work.  He  condemns 
the  use  of  "satanic  songs"  and  sports,  in  which  the 
youth  were  wont  to  indulge,  Avhile  the  sacred  songs 
were  neglected.  And  as  an  antidote  against  this  evil, 
he  directs  those  who  had  the  oversight  of  children  to 
"teach  them  to  sing  those  psalms  which  are  full  of 
heavenly  wisdom."  He  then  prescribes  the  course 
to  be  pursued.  "Begin  with  the  first  psalm."  And 
then  he  adds,  "  When  with  such  as  these,  you  have 
led  the  youth  from  the  commencement  of  life,  you 
may  conduct  him  to  loftier  themes."  He  then  dis- 
tinguishes between  psalms  and  hymns.  According 
to  him,  hymns  are  songs  of  a  more  divine  character, 
being  employed  more  especially  in  ascribing  praise  to 
God,  while  psalms  relate  to  matters  of  christian  ex- 
perience and  rules  for  the  government  of  human  con- 
duct. With  the  particular  distinction  which  Chrysos- 
tom makes  between  psalms  and  hymns,  we  have  no 
concern.  My  object  is  to  show  that  this  eminent 
Greek  writer,  who  it  is  to  be  supposed,  understood 
his  own  language  quite  as  well  as  our  modern  writers 
on  psalmody,  regarded  the  phrase,  "the  word  of 
Christ,"  as  applicable  to  tl^jo  Scriptures;  that  he  un- 
15 


176  DR.    PRESSLY    ON    PSALMODY. 

derstood  the  terms  psalms  and  hymns  and  songs,  as 
applicable  to  the  songs  of  inspiration;  and  that,  he 
regarded  those  as  complying  with  the  injunction  of 
the  Apostle,  who  taught  such  as  were  under  their  care 
to  sinof  these  sacred  sono;s. 

Our  attention  shall  in  the  next  place  be  directed  to 
tlie  testimony  of  Jerome,  one  of  the  most  learned  of 
the  Fathers,  who  ^vas  born  A.  D.  330  and  died  A.  D. 
421.  In  his  voluminous  Avritings,  we  have  abundant 
evidence,  that  the  Psalms  M^ere  regularly  sung  in  the 
fourth  and  fifth  century.  Besides  a  commentary  on 
the  book  of  Psalms,  we  have  Homilies  on  particular 
psalms.  As  a  specimen  of  his  views  in  relation  to 
tlie  principle  on  which  the  psalms  are  to  be  interpre- 
ted, I  M'ould  refer  to  his  introductory  remarks  on  the 
118th  psalm. 

"In  every  psalm,  the  prophet  speaks  and  sings  of 
our  Lord  Jesus  Christ;  but  especialh'  in  the  118th 
psalm,  now^  read  for  the  purpose  of  being  sung,  is  the 
mystery  of  the  resurrection  proclaimed.  In  his  Hom- 
ily on  Ephes.  v:  19,  he  observes,  "What  is  the  differ- 
ence between  psalms,  hymns  and  sono^s,  may  be  fully 
learned  from  the  Psalter."  He  then  proceeds  to  give 
his  own  views  M-ith  regard  to  the  distinction  between 
these  different  terms.  It  appears  therefore  that  Je- 
rome in  common  w^ith  the  other  Fathers,  understood 
the  terms  employed  by  the  Apostle,  "psalms,  hymns 
and  spiritual  songs,"  as  applicable  to  the  songs  of  in- 
spiration contained  in  the  book  of  Psalms. 

It  appears,  however,  that  in  the  days  of  Jerome,  as 
at  the  present  time,  there  were  those  who  thought  that 
they  could  compose  songs  better  adapted  to  excite  de- 
votional feelings,  than  those  composed  by  the  sweet 
Psalmist  of  Israel.  In  his  tract  "Concerning  the 
celebration  of  the  festival  of  Easter,  Jerome  incident- 


DR.    PRESSLY    OX    PSAL?.IODY.  177 

ally  refers  to  (he  subject  of  psalmody.  There  prevailed 
in  the  early  ages  of  Christianity  some  diversity  in 
practice  M'ith  regard  to  the  time  of  holdino:  this  festi- 
val. Jerome  observes,  that  with  regard  to  some  other 
things  there  was  a  degree  of  diversity  among  diflerent 
churches.  "  As  to  the  utility  of  singing  psalms  and 
hymns,  we  have  the  authority  and  example  of  our 
Lord  and  his  Apostles.  Yet  for  the  purpose  of  ele- 
vating the  mind  and  exciting  the  aflections  there  is 
some  diversity  in  our  modes."  And  he  adds,  we  in 
Africa  sing  the  divine  canticles  of  the  prophets,  whik 
the  Donatists  inflame  the  passions  by  singing  psalm, 
.composed  by  uninspired  men.  The  reader  vv  ill  please 
to  observe,  that  we  have  here  the  testimony  of  Jerome, 
that  the  church  sung  the  songs  of  inspiration,  while 
the  Donatists,  who  were  schismatics,  were  accustomed 
to  sing  the  compostions  of  uninspired  men. 

The  writings  of  Augustine  abound  with  evidence 
that  the  Psalms  were  reg-ularly  used  in  the  worship 
;of  the  church  in  the  age  in  which  he  lived.  The  au- 
thorities already  referred  to,  however,  have  occupiec 
-more  space  than  was  anticipated.  Therefore,  with- 
out prosecuting  the  subject  further,  it  is  hoped,  tha 
the  brief  sketch  which  has  been  given,  Avill  satisfy  th( 
reader  that  from  the  beginning,  the  songs  of  inspiratioi. 
Kwei-e  employed  by  the  church  in  the  worship  of  God. 


178  DR.    PR]:SSLY    ON    PSALMODY. 


CONCLUSION 


The  reader  has  now  before  him,  a  condensed  view 
of  all  that  we  think  it  necessary  at  present,  to  say  on 
this  subject.  And  it  is  hoped  that  he  will  have  no 
difficulty  in  understanding  the  principle  for  which  we 
plead.  It  is  not  for  the  exclusive  use  of  any  particu- 
lar version  of  psalms  or  hymns  that  we  plead,  but  for 
the  use  of  those  psalms  and  hymns  and  songs,  which 
the  great  Prophet  of  the  church  has  given  us  in  his 
own  Book.  Different  versions  may  be  characterized 
by  different  degrees  of  excellence  ;  and  the  use  of  that 
which  is  now  the  best,  may  be  superseded  in  time  by 
another  of  superior  excellence.  The  Associate  Re- 
formed Church  makes  use  of  the  version  adopted  by 
the  church  of  Scotland,  in  the  year  1649,  on  the  prin- 
ciple, that  when  "diligently  compared  with  the  origi- 
nal text,"  by  men  who  were  very  competent  to  decide, 
it  was  found  to  be  "more  plain,  smooth  and  agresable 
to  the  text,  than  any  heretofore;"  and  which  is  com-' 
monly  called,  "Rouse's  version."  But  to  call  the 
divine  songs  in  this  version,  "Rouse's  Psalms,"  as 
some  are  pleased  to  do,  is  to  evidence  gross  ignorance 
or  something  worse.  There  would  be  equal  propriety 
in  calling  the  Bible,  in  our  common  translation,  the 
Bible  of  the  translators,  instead  of  the  word  of  God. 


DR.    PRESSLY    ON    PSALMODY.  179 

I  repeat  it  then,  the  principle  for  wiiicli  we  plead,  is, 
*'Tlie  sonf^s  ol"  inspiration  contained  in  the  l)ook  of 
Psalms  in  die  most  correc^t  poetic  translation  we  have." 
And  the  great  reason  we  do  not  feel  at  liberty  to  use 
what  are  called  Watts'  Psalms,  is  because  they  are 
not  a  version  of  the  book  of  Psalms.  As  we  have 
already  remarked,  their  author  himself  has  candidly 
informed  the  reader,  that  he  has  "entirely  omitted 
some  whole  psalms,  and  large  pieces  of  many  others;" 
and  that  he  has  "chosen  out  of  all  of  them,  such  parts 
only  as  miglit  easily  and  naturally  be  accommodated 
to  the  various  occasions  of  the  christian  life."  I  de- 
sire tlie  reader  to  ol^serve  particularly,  that  according 
to  the  candid  avowal  of  the  author  liimself,  "  Watts'* 
Psalms  of  David  imitated  in  tlie  language  of  the  New 
Testament,"  are  not  a  version  of  the  book  of  Psalms. 
It  was  the  plainly  avowed  object  of  the  autlior  to  mo- 
dify them  in  such  a  manner,  that  he  might  teach  Da- 
vid "to  speak  like  a  christian."  We  reject  the  use 
of  these  psalms,  not  because  tlie  book  containing  them, 
is  a  version  somewhat  imperfect,  but  because  it  is  not 
a  version  at  all.  These  are  properly  denominated 
"Watts'  Psalms;"  because  they  were  composed  by 
him,  and  contain, his  views  of  divine  truth.  "I  have 
not,"  he  says,  "been  so  curious  and  exact  in  striving 
every  where  to  express  the  ancient  sense  and  meaning 
of  David,  Init  have  rather  expressed  myself  as  I  may 
suppose  David  would  have  done,  had  he  lived  in  the 
days  of  Christianity."  The  one  system  of  songs,  then, 
the  reader  will  observe,  we  receive,  because  it  was 
prepared  and  adopted  on  the  principle  of  a  translation 
of  the  songs  of  inspiration,  and  is  the  most  correct 
poetical  translation  which  has  yet  been  prepared. 
Tiie  other  system  of  songs  we  reject,  not  because  it 
is  in  some  degree  an  imperfect  translation  of  the  songs 
15* 


180  DR.    PRESSLY    ON    PSALMODY. 

of  inspiration,  but  because  it  is  not  a  translation  at 
all,  but  is  an  exhibition  of  what  the  author  supposes 
David  would  have  said,  had  he  lived  in  the  days  of 
Christianity. 

And  as  it  respects  the  use  of  uninspired  hymns,  our 
principle  is,  that  in  the  worship  of  God,  we  must  be 
governed,  not  by  human  wisdom,  not  by  man's  views 
of  propriety,  bui  by  divine  appointment.  And  as  we 
find  no  appointment  in  the  New  Testament,  authori- 
zing any  uninspired  man  to  prepare  psalms  or  hymns, 
to  be  employed  in  the  worship  of  God,  we  do  not  con- 
sider ourselves  at  liberty  to  use  those  which  have  been 
prepared  by  men,  to  whom  God  never  gave  a  com- 
mission to  perform  such  a  service. 

Here  then,  christian  reader,  you  are  called  to  decide, 
as  one  who  is  accountable  to  God.  He  who  has 
made  it  your  duty  to  sing  psalms  to  his  praise,  has 
given  you  in  his  word  a  book  of  Psalms.  This  book 
is  the  production  of  the  ever-blessed  Spirit,  and  bears 
upon  it,  in  characters  of  light,  the  impress  of  his  own 
infinite  wisdom.  It  is  the  word  of  God.  The  most 
that  can  be  said  of  any  other  system  of  psalms  or 
hymns,  is,  that  in  the  judgment  of  man,  it  is  agreeable 
to  and  founded  upon  the  word  of  God.  Of  no  other 
collection  of  psalms  or  hymns,  can  it  be  said,  without 
daring  presumption,  this  is  the  word  of  God.  Which 
of  these  systems  then,  christian  reader,  will  you 
choose ;  the  one  which  God  has  provided,  or  the  one 
which  man  would  give  you  in  its  stead  ? 

"  Now  unto  Him  that  is  able  to  keep  you  from  fal- 
ling, and  to  present  you  faultless  before  the  presence 
of  his  glory  with  exceeding  joy ;  to  the  only  wise  God, 
our  Savior,  be  glory  and  majesty,  dominion  and  pow- 
er, both  now  and  ever. — A^ien." 


DATE 

DUE 

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.gfgg^i^isim^. 

^^^**«^-^-^«j,. 

Demco,  Inc.  38-293 


